THE Famous History of HERODOTUS.  
Containing the Discourse of divers Countries, the succession of their Kings: the acts and exploits achieved by them: the Laws and customs of every Nation: with the true Description and Antiquity of the same.  
IMP. JUSTINUS. JUN. AUGUST  
Divided into nine Books, entitled with the names of the nine Muses.  
AT LONDON Printed by Thomas Marsh. 1584.   

To the right excellent and virtuous Gentleman Master Robert Dormer, son to the noble Knight Sir William Dormer, B. R. wisheth increase of worship, with the favour of GOD.  
Prettily was it answered of Praxiteles (right worshipful) who being demanded which of both were most to be esteemed the Painter or the writer of Histories: whether of the two would you choose (quoth he) to be dumb and make a sign aptly, or to have the use of your tongue, and tell your tale fitly? So that himself being a Painter, and the science so greatly regarded as then it was, yet being made a judge of two notable sciences, he thought meeter to derogate something from his own art, then to defame a better. Such were the days then, and the people so far enamoured with the Art of Painting, that to have skill in the draft of shadows, and the apt framing of pictures, was deemed the best quality that could rest in a Gentleman: touching which, we may well say as did Parrhasius, who painting one that ran in a race, and not able to make him sweat, added this for a note, No farther than colours. So that Praxiteles with his pencil shall make the sign, and being not understood, Herodotus shall tell his tale, by means whereof, that which wanteth in the one, shall be so plentifully supplied in the other, that dyspising the Painter for setting down to little, we shall suspect the writer for alleging to much, finding fault with one for obscurity, and in the other fearing flattery. So lively in many things, and so evident in all things is the pleasant discourse of histories, that a better counterfeit may be drawn with two penfull of ink in Herodotus tale, then with two potfull of colours in Apelles table. But to leave the Painter to his colours, it was fitly said of Cicero, that to know no more than that which was done in his own time, were still to be a child, meaning that the chiefest part of wisdom by the which we farthest surmount the bounds of childish ignorance, is to be well seen in stories, out of the which, whether more profit or pleasure redound to those that read them, it is hard to say. For what greater commodity may there be, then to fit ourselves with sundry sorts of examples, to direct our wits, to frame our manners, to govern the course of our whole lives, an infinite number whereof are offered in stories to the singular profit of the posterity. Virtue blazed with excellency, vice defaced with infamy, famous cities utterly destroyed, small towns highly advanced, ancient friendship turned to enmity, mortal hatred converted to amity, free cities brought under tribute, and such as were tributary, restored to freedom, briefly, all things in stories, that may either for profit avail the reader, or for pleasure delight him. It is left to memory of Scipio Africanus a noble Gentleman of Rome, that seeking to ensue the example of Cyrus which was feigned by Xenophon, he achieved that fame of wisdom and valour as few had attained before him. The like happened to Selimus prince of the Turks, whose ancestors hating stories, he caused the acts of Caesar to be drawn into his mother tongue, and by his example, subdued a great part of Asia and Africa. And Caesar himself had never aspired to the type of so great renown, but by following of Alexander, reading whose victories, he braced out into tears, forsomuch as at the same age whereat Alexander had subdued the whole world, himself had done nothing worthy memory. The delight we receive by reading histories, is every way singular, a sovereign medicine for the cares of the mind, a speedy remedy for the griefs of the body. So that Alphonsus King of Spain, left by Physic as incurable, recovered his health by reading Livy. In which kind of delightsome vain, sithence of all other Herodotus most excelleth, both for the pleasant course of the story, and the plentiful knowledge contained therein, I thought him not unfit at his first entry into England, to grow in favour with so noble a Gentleman, by whose countenance gaining credit, he may with less shame and greater acceptance adventure into the hands of such as shall read him. I leave him therefore in your worship's hands to entertain as a stranger, and as he deserveth to make him familiar, not forgetting to wish him good fortune as a forreyner, and to yourself increase of fame, and the favour of God to your lives end.  
Your Worship's most duty full to command, B. R.   

To the Gentlemen Readers.  
RIght courteous Gentlemen, we have brought out of Greece into England two of the Muses, Clio and Euterpe, as desirous to see the land as to learn the language; whom I trust you will use well because they be women, and you can not abuse them because you be Gentlemen. As these speed so the rest will follow, neither altogether unwilling to forsake their own Country, nor yetoverhasty to arrive into this, reposing the end of their counsel in the proof of your courtesy. If you like them not for the attire they wear, yet bid them welcome for the news they bring, which I confess are in many points strange, but for the most part true. The first of these hath traveled through three Countries of ancient fame, Lydia, Persia, and Assyria, making report of all such things as in the same are either memorable for antiquity, or famous for excellency. The second either less able to travail far, or more pleasuring in that Country, kept resyaunce in Egypt, where she found the people so witty, the country so wonderful, all things so strange, and differing from the common course of nature, that abiding there, she thought Egypt to have greater store of miracles, than all the world beside. Wherefore traveling to no place but to Egypt, she telleth no news but out of Egypt, howbeit, in such exquisite manner, that for the country, the people, the princes, the laws, the course of all antiquity, hearing her, ye will desire no more. Neither of these are braved out in their colours as the use is now adays, and yet so seemly, as either you will love them because they are modest, or not mislike them because they are not impudent, since in refusing idle pearls to make them seem gaudy, they reject not modest apparel to cause them go comely. The truth is (Gentlemen) in making them new attire, I was fain to take example by their old array, cutting out my cloth by another man's measure, being great difference whether we invent a fashion of our own, or imitate a pattern set down by another. Which I speak not to this end, for that myself could have done more eloquently in english than our Author hath in Greek, but that the course of his writing being most sweet in Greek, converted into English, looseth a great part of his grace. Howsoever the case standeth Gentlemen, if it be not so well as it might be, I would it were better than it is, wishing the best albeit I can not attain to the best, yet lest I condemn myself before I need, I will stay upon the censure and opinion of others when the time shall come. Till when, and ever, leaving you to God, and the good success of your affairs, I end.  
Your very friend. B. R.   

HER ODOTUS HIS FIRST BOOK ENTITLED CLIO.  
HER ODOTUS being of the city of Halicarnassus in Greece 
The country of the author.  wrote and compiled an history to the end, that neither tract of time might overwhelm & bury in silence the acts of human kind: nor the worthy, and renowned adventures of the Grecians and Barbarians, (as well other as chief those that were done in war) might want the due reward of immortal fame. The Persian writers witness the first cause of debate & controversy to have comen by the people 
The first cause of dissension between the Grecians and Barbarians.  called Phaenices who sailing from the red sea into this of Greece, & inhabiting the self same regions which at this time also they hold and retain: gave themselves to long vagaries and continual viages by sea. In which season by trade of merchandise brought from Egypt and Assyria, as in many other countries, so also they arrived at Argos. Argos at the same time was the most noble and famous city in Greece. Wither the Phaenices directing their course, after they were come, and within the space of four or five days, had made a good hand and riddance of their wares. It fortuned certain women (in whose company 
The rape of Io. and her arrival into Egypt  was the King's daughter, whose name was Io. borne of Inachus) to approach the shore, in mind to survey and contemplate the wealth and substance of these outlandish Merchants. Now in the mean season whiles the women were busy and attentive in praising such things as their fancy lead them, the Phaenises ran violently upon them and having caught Io with some others, they rest exceedingly affryghted, and flying through fear, incontinently weighed anconre and sailed into Egypt. By these means the Persians record that Io first came into Egypt, not as the Phaenices report, & that this was the first cause and beginning of injuries. It chanced afterward that certain Greeks whase names they knew not taking shore, & lauding at Tyrus, in like manner made a rape of the kings daughter named Europa. These were the people of Crete, 
Europa stolen by the Greeks in revenge of Io.  otherwise called the Cretenses. By which means it was cards and cards between them, the one being full meet and quit with the other.  
But in process of time, the second trespass was also made and committed, by the Grecians, who passing in a galley by the river Phasis to Aea, a city of Colchis, and having finished the affairs and business for which they came, carried away Medea daughter to the King, whom the noble 
Medea carried away by jason, at what time, he won the golden fleecè at Colchis.  gentleman her father eftsoons reclayminge by an Harold of peace, and demanding punishment and revenge on the trespasser: the Grecians made answer, that as by themselves no correction was done for the rape of Io. even so would they also in this cause go void of smart and escape scotfree.  
After this in the second age ensuing Alexander the son of Priamus having notice and advertisement of these things 
The rape of Helen whereof arose the Trojan war.  was greatly desirous to steal and purvey himself a wife of the Grecians, notfearing the rigour of justice, or any manner pey, or chastisement, which they before had utterly refused to bear and sustain.  
Having therefore gotten Helena, and conveyed her away it seemed good to the Greeks, to claim by embassage, restitution of the rape and justice on the ravisher, unto whom the stealth of Medea was objected and answer made that it was not meet for them to require either loss or law, which in former time would be ruled by neither.  
Thus the time hitherto passed on by mutual pillage between them. But of those things which ensue and follow. Upon these the Persians affirm, the Grecians to have been the chief authors, who first invaded Asia by the power of war then ever themselves attempted the rule and domiminion 
By so much the greater is their folly that fight for women, by how much the greater their liberty is to be well rid of them.  of Europa. Reputing it the point of rude and gross injury to steal away women, and the sign of a greater folly to pursue the loss of them: since no wise man would set aught by those that without their own assent and free will could never have been stolen. For this cause the Persians allege how lightly they valued the loss of their Ladies, whereas the Greeks on the other side, for one silly danie of Lacedemonia, furnished a huge navy and coming into Asia, subverted and brought to ruin the kingdom of Priamus. Since which time they have always thought of the Grecians as of their heavy friends, esteeming themselves somewhat allied to Asia and the nations of Barbaria, but the Grecians to be strangers, and aliens unto them.  
And as touching the course & proceeding of these things, the Persians report on this manner, adding hereto that the first cause of tumult and contention between them arose by the overthrow and destruction of Troy.  
With whose assertions the Phaenices agree not about the Lady Io. Whom they flatly deny to have been carried by them into Egypt in manner of a rape, shewing, how that in their abode at Argos, she fortuned to close with the master of a Ship, and feeling herself to be sped: fearing and doubting greatly the feveritye, & cruel tyranny of her Parents, and the detection of her own folly, She willingly took ship and fled straight away.  
Such are the records of the Persians, and Phaenicians, of the truth whereof I mean not to discuss.  
Only whom I find to have done the first harm and injury to people of Greece of him I determine to speak proceeding orderly which the declaration aswell of small cities & towns of meaner fortune as of those that are populous & well frequented, for so much as many cities which former ages have known right ample and well peopled, are now fallen to a low ebb: and contrariwise, those which in the compass of our memory were great have heretofore been much less: wherefore knowing the tenor of human felicity to be eftsoons variable, and never at one stay, my purpose is to use the examples of either kind.  
Croesus' a Lydian born descended of Halyattes, was King of those countries, that lie within the river Halis, which 
The pleasant history of Croesus' son of Haliattes the first of the Barbarians that conquered any part of Grece,  flowing from the South part of the world, between the Syrians and the Paphlagonians, right against the North wind breaketh into the sea called Euxinam. Of all the princes Barbarian of whom we have understanding this same Croesus was the chief that made some of the Greeks tributary and other his friends, he subdued the jones, Aeolus and doors that dwell in Asia: concluding with the Lacedæmonians a friendly league of amity. Whereas before him 
Greece consisted of four kind of people the jones, Aeolus, Dorus Laccdemonians  none of the Grecians were ever thrall, or in bondage to any. For as touching the voyage made by the Cymmerians against jonia, it happened long before the time of Croesus: wherein was used no sacking of cities, no dispoylinge of towns: but secret invasions and seysing on the prey. And albeit in the country of this noble King Croesus the sovereignty and chief rule were peculiar to the stock of Hercules 
The right Aeres apparent to the crown of Lydia were the Heraclidans Mernade were the family and succession of those kings whereof Croesus came.  which were called Heraclidae, yet was it in this order translated to the blood of Croesus whose names were Mernadae Candaules (whom the Greeks call Silos) was king of Sardis coming of the line and progeny of Alcaeus the son of Hercules. The first king of the family of Haeraclidans that reigned in Sardis being named Argon son of Niws nephew of Belus son to the nephew Alcaeus and the last Candaules the son of Mirsus. Before Argon his reign, they which governed the country, were the offspring of Lydus the son of Atis, of whom the whole people 
The royal family of the kings of Lydia before the Heraclidans came of Lydus of whom the country was named Lydia. The Parents of the Heraclidans. Hercules, & jardana.  took the name of Lydians being before time called the Meonyts, of these were the Heraclidans brought up, being borue of Hercules & jardana a bondmaid. Unto these (by virtue of the oracle) was the signory, and supreme government translated, who held the same for term of five hundred and five years, the son eftsoons succeeded his father, even unto Candaules the son of Myrsus. This Candaules was passing well affectioned to his wife, in so much 
By what means the empire came to the stock of Crae●ns.  that for the singular love he bore her, he thought her to excel all women in the comely feature of the body. And hereof being himself fully persuaded, he fortuned to fall in talk with Gyges' son of Bascylus, one of the chief and principal of his guard (whom also he especially favoured, & not seldom employed him in matters of great weight) advancing unto him the seemly shape of his wife above measure. In short space after (for the evil hap haunted him) meeting with the aforesaid Gyges, he began thus.  
My faithful servant Gyges, whereas thou seemest not to credit the large vaunts and often brags which I make of my ladies beauty and comeliness (the ears of men being much more incredulous than their eyes) behold I will so bring to pass, that thou shalt see her naked. Whereat the poor Gentleman greatly abashed, and in no wise willing to assent thereto, made answer as followeth. My Lord 
The best point of a Woman to be unknown  (quoth he) what manner of speech is this which unadvisedly you use in persuading me to behold my ladies secrets. for a woman you know, the more in sight the less in shame. Who together with her garments layeth aside her modesty, honest precepts have been devised by our elders which we ought to remember, Whereof this is one, that every man ought to behold his own. For mine own part I easily believe you, that of all women in the world, there is none comparable unto her in beauty.  
Wherefore I beseech your grace, to have me excused, if in a case so heinous and unlawful, I somewhat refuse to obey your wil Gyges' having in this sort acquitted himself, fearing the danger that might ensue. The King began a fresh to reply, saying, My good Gyges, take heart at grace, & fear not, lest either myself do go about to examine and feel thy meaning by the coloured gloze of feigned speech, or that the Queen my Lady take occasion to work thy displeasure hereby. Pull up thy spirits, and leave all to me: it is I that will work the means, whereby she shall never know any part of herself to have been seen by any creature living. Listen then awhile and give ear to my counsel.  
When night is come the door of the chamber wherein we lie being wide set open, I will covertly place thee behind the same: straight at my entrance thereinto, her custom is not to be long after me, directly at her coming in, there standeth a bench, whereat unclothing herself, she accustometh to lay her garments upon it, propounding her divine and angelical body, to be seen and viewed for a long space, this done, as she turns from the bench to bedward, her back being toward thee, have care to slip privily out of the doors least happily she espy thee.  
The gentleman saying himself taken in a trap, that in no wise he could escape without performance of his Lord's folly, gave his assent, and at an hour appointed stood in a readiness, whom Candaules closely brought into his chamber: and immediately after came the Queen: whom Gyges having beheld at his pleasure, when her back was turned crept out of the door, yet not so secretly, but that the Queen had a glimpse of him, and perceived, who he was.  
The Lady seeing the fond and undiscrete treachery of her husband made little ado, and seemed as though she had seen nothing. Albeit fully minding to be revenged of the shameless foolish fact of her espoused Lord.  
For with the Lydians, and welnygh also with the rest of the Barbarians, it is a great reproach even for a man to be seen unclothed. How beit for the present time she kept silence, making no semblance of my displeasure.  
The day following, having assembled certain of her household servants, in whom she had especial affiance, Gyges was sent for, who suspecting nothing less than that his deceit was known: speedily and with all diligence, addressed him to come: being wont also at other times to come to the Queen as oft as yet pleased her to send for him. Being entered the chamber she began to assail him in these word. Now Gyges of two present ways I give thee free choice which of them both thou wilt take: either to slay the King Candaules and enjoy me with the Kingdom of Lydia: or thyself presently to lose thy life. Lest in obaing thy Lord in that thou oughtest not, thou be henseforth privy to that which thou shouldest not.  
There is no remedy the one of you both must to the pot, either the master or the man, either he which led thee hereunto, or thyself that sawest me naked, and didst those thinks that were unlawful to be done. Gyges' herewith amazed began first to beseech her humbly, entreating her not to bind him to so hard a condition. Nevertheless being not able to persuade her, and seeing it necessary either to murder his Lord, or to be murdered by other, he deemed it the better choice to live himself, addressing his speech to the Queen in this wise. My sovereign Lady (quoth he) Since of necessity you compel me to become guilty of the blood of my King, let me hear by what means we shall set upon him: of a truth (said she) our treason shall proceed from the same place from whence he bewrayed my shame. The assault shall be given when he is a sleep. The wretched Gentleman driven to so hard a straight, that either he must slay or be slain, made no delay but followed the Queen into her bed chamber, whom with a naked dagger in his hand, she privily placed behind the same door, from whence Gyges afterwards arising 
A due reward of doting.  bereaved Candaules of his life, and obtained both his wife and his kingdom. Whereof also Archilocus Parius who was living at the same time maketh mention in a verse named lambie. Trimeter. To be short Gyges proclaimed himself king, and was established in the government 
The devil in old time a diposer of kingdoms & since the Pope.  by the oracle from Delphos. For when as the Lydidians greatly disdaining at the heavy lots of Candaules, arose, and were all in armour, they came to agreement with them that maintained the cause of Gyges, that wherehe was pronounced king by the oracle he should reign in peace: if otherwise the supreme authority should be restored to the blood of Hercules. Counsel being demanded of the oracle: 
Pythia a woman that served the devil in his temple at Delphos & gave out oracles to such as demanded them.  the government and principal authority was assigned to Gyges. albeit Pythia mingling honey with gall threatened a revenge to come upon the son of Gyges' nephews nephew: or fift in line all descent from himself: which saying neither the Lydians, nor their princes any thing regarded until such time as the end had confirmed it. Gyges' being in full possession of the kingdom, sent many gifts to Delphos to the Temple of Apollo, whereof the greater part were framed of silver, and besides the silver, a mighty sum of Gold. How beit amongs diverse his presents one is most worthy memory: to wit, 6 dishes of gold offered by him weighing thirty talentes, which were safely guarded in the close treasury of the Corynthians. Albeit (to speak truth) the treasure we speak of, was not proper to the people of Corinth, but rather to Cypselus the son of Aetion. 
Delphos a city in the country of Phosis one a mountain of Grece, called Pa●nassus, hear   
In this manner was Gyges the first king of the Barbarians (of whom we have notice) that presented any gifts at the temple of Delphos save only Midas son to the noble Gordius, and king of Phrigia. For Midas also consecrated a sumptuous chair of estate, wherein he was accustomed to 
was the famous temple of Apollo where the devil gave craracles. The Acts of Gyges' wrought by him in time of his reign. The years of his reign. 38 Ardyis son of Gyges' second king of the stock of the Mernadans The time of his reign 49. years. Sadiat●es 3. king reigned 12. years. Haliattes' king 4. The acts and adventures of Halyattes.  sit and administer justice very princely and beautiful to behold, which was kept and conserved in the same place where the golden dishes of Gyges' lay. The gold and silver offered by Gyges was termed by the people of Delphos Gygeum, or Gygades, taking the name of the giver. Being settled in his imperial dignity he warred against Myletus, and Smyrna, and took the city Colophon by force of arms. neither any other act besides this was achieved byhim, albeithe reigned thirty eight years, we will therefore pass from him to his some named Ardyis, who as heir apparent to the crown, succeeded his father in the state royal. Ardyis conquered the Prienensis and invaded Miletus in the time of whose reign the people called Cymmerians dispossessed of their own seats by the Scythians, surnamed Nomades came into Asia, and adventuring upon Sardis the seat of prince Ardyis took the City excepting only the tower and chief castle of defence.  
Ardyis having ruled the kingdom forty nine years, than left it afterward unto his Son and Heir, called Sadyattes, who governed the same the space of twelve years.  
After him the Sceptre descended to Halyattes, who joined battle with Cyaxares son of Beioces and his people the Medes, banishing the Cymmerians out of Asia. Moreover by the same was the City Smyrna surprised, lying near unto Colophon, likewise the famous City Clazomenae valiantly assailed, wherefore (notwithstanding) his noble courage was daunted, and he was forced to departed destitute of his hope, other things also were done by him in time of his warfare very worthy of memory: which are these following. In his war with the Milesians left unto him by his father, he practised this means in besieging the City.  
In time of harvest the grain being ready for the sickle, he sent in his army marching with the sound of flutes and pipes: which being comen into the fields of the enemy, their houses they left untouched, only wasted the trees and fruits of the region, which done, they eftsoons retired to the place, from whence they came. For the Milesians having intelligence of their enemies approach, forsook their city and dwelling houses, and fled to the Sea, so that it behoved not the enemy to stay there: his drift and purpose in not spoiling the mansion places of his adversaries, was only this, that the Milesians having place wherein to dwell, might return again from the Sea to till and sow the ground, which might give him occasion to reenter with his power, and bring their labours to none effect.  
In this manner he invaded the country, for term of xi. years, wherein the Milesians suffered two notable foils.  
The first in Lemeneium, a place so called in their own country. The second in a certain field named Meander. Six of these eleven years did Sadyattes the son of Ardyis reign in Lidya, and beginning the Milesian war, troubled his enemies by perpetual invasions, and often conflicts. For other five years his son Halyattes main tayned the quarrel received of his father. In all the time of this war, none of the people of jonia gave secure to the Milesians, save only the inhabitants of Chios, who having before time been aided by them in the battle which they fought with the Erythaeans, showing mutual goodwill, sent them now a supply in their like extremities. In the xii. year Halyattes despoiling the fields in like sort, as before it chanced that while the corn was on fire, a great tempest arose & carried the flames violently to the temple of Minerva surnamed Assessia, & burnt the palace of the Goddess well-nigh to the ground. Which thing at that present was lightly regarded of him, but being with his army returned to Sardis, he fell sick, and being much enfeebled with the vehemency of his malady, whether of his own head, or by the counsel of others moved thereunto, sent to Dephos to the God for the recovery of his health & welfare, when the messengers were come, Pythia refused to give them answer, before they had repaired the temple of Miverua, which the fire had consumed at Assessum. This I heard with mine owneares at Delphos, while I there sojourned. Hereunto the Milesians add besides, the Periander the son of Cypselius, hearing what answer Haliattes had given him by the oracle, in all hast possible dispatched a messenger to Thrasibulus then King of Miletus his faithful & familiar friend to admonish him to workesome devise, how to deliver himself & his country from the perpetual molestation of his enemies. Halyattes having received these news, sent incontinent to Miletus for composition of a truce till such time as the temple was renewed and erected again. The ambassadors being arrived Thrasibulus which knew the cause of their coming and understood the purpose of Halyattes framed this devise, what Corn soever was in the city either of his own, or in the possession of others, he commanded it all to be brought into the Market place and there to be laid in one heap. This done he gave in especial charge to all the city at a privy sign to fall to feasting, tippling and quaffing between themselves above measure. Which thing he devised, to the intent the Sardian ambassadors beholding so great plenty, and abundance of grain and viewing the people in such wise to disport themselves with all kind of pleasure and delight, might make report thereof to the king his sovereign which fell out accordingly. For the ambassadors taking diligent view of all things they saw, and dispatching their embassage to Thrasibulus made speedy recourse to Sardis. And as I am given to understand, hereof only proceeded a conclusion of peace between them. For Halyattes supposing the Milesians to be oppressed with great want and penury of grain, at the return of his legates hard other news than he looked for. After this, a league was established between them of mutual hospitality and fellowship, and in steed of one temple, Halyattes, caused 2 other to be sumptivously built at Assessun being after restored to hysful and perfect strength. Such was then the manner of the war, that Halyattes maintained against the people of Miletus,  
Periander the some of Sypselus who advertised Thrasibulus of the oracle, was king of Corinth, in whose reign 
The Story of Arion.  there happened by report of his people, with whom also the citizens of Lesbos do justly accord a miracle right strange and wonderful, Arion Methimnaeus sitting on the back of a Dolphin by safe and easy conduit, arrived at Taenaros, having the name to be the most excellent and skilful musician on the harp of those ●yme●●, by whom also chiefly was invented, named, and taught the kind and form of verse called Bi●hyrambus. The fame is, how this Aryon having a long time been resident in the court of Periander, was greatly desirous to pass the Seas into italy, and Cicilie, where being grown in wealth, and flowing with infinite sums of money, was lead by a desire of retiring back into his own country, and determine to in ship himself at Tarentum, for the special credit and good liking he had to the men of his own nation, hired a Corinthian bark to return in: which having a gall of pleasant wind, and being now without ken of Land, the Mariners were all in mind to have boarded Aryon, to enjoy his money: which thing the poor harper perceiving freely offered to departed from his wealth, if therewith satisfied they would show mercy on himself and spare his life. How beit finding them cruelly bend, & not to be moved with any tears, but that either he must kill himself, & be buried on the land or fling himself headlong into the mids of the sea: he besought thē●sibly that since it seemed them best to deal so roughly with him they would grant him liberty in his richest array, to sing a song, whereto they gladly yielding, as being not a little joyful to lend their ears to the chiefest and most famous musician then living on the earth. He went from them apart into the midst of the ship, where having decked his body which most precious and costly furniture he framed his voice to the sweet and melodious verse named Orthium, which no sooner had he brought to an end, but all his pomp & glorious arrayment, he threw himself headlong into the Sea: the shipmen held on their course to Corinth. Arion received by a Dolphin, was in perfect safety landed at Taenaros from whence so arrayed as he was he framed his steps toward Corinth to the seat and palace of the king: where having entered a discourse of his strange case & incredible fortune, the king supposing him to over reach, committed him immediately to close ward where no man might have access unto him. After that diligent search was made for the mariners, who being apprehended and curiously questioned with about Arion, made answer that his abode was about Italy and how at their coming from thence, they left him in flourishing estate at Tarentum, at which words Arion presently appearing, drove them into such a quandary: that having no colour of excuse, they were compelled perforce to confess the truth. These things are verified by the men of Corinth, and Lesbos. There is yet to be seen at Taenaros a huge & massy monument wrought of brass, Arion sitting on the back of a Dolphin. Howbeit, Haliattes' prince of Lydia having entered the war with the Milesians, & governed 
Haliattes rained 57 years.  the kingdom 57 years finished his days: who second of that lineage, after the due recovery of his strength offered at Delphos a piece of silver plate of value incomparable, and a small dish of iron curyously wrought, a thing no 
Glaucus Chius the first that invented to work in iron  less wonderful to behold then aught that hath been dedicated in the temple of Apollo being the handy work of Blaucus Chius, who first found out the mean to work in iron.  
After the death of Haliattes, the sceptre descended unto Croesus his son, being then at the age of thirty and three years. This King minding to have a fling at the Grecians began first of all, and encountered with the people of Ephesus, who being environed by him with a siege: gave their City to the Goddess, tying a rope from the temple of Diana to the walls of the Town. Between the old city that was besieged and the Temple was the space of 7. furlongs. These were the first that Croesus began to quarrel with amongs the Grecians. After this he began by piecemeal to be doing with the several cities of jonia Aeolia, pretending against each diverse and sundry causes some very weighty and of due regard, other meeretrifles and very frivolous.  
Now when he had subdued the Grecians in Asia, and made them tributory to his seat, he determined to furnish a navy against the inhabitants, of the Isles.  
To the framing whereof when all things were in readiness, some say that Bias Prienaeus: other that Pittacus Mitylaeneus coming to Sardis, was demanded of the King what news in Greece, who shaped him such an answer, that it gave him small courage to proceed in his enterprise.  
The people of the Isles, O King (said he) have made provision of a thousand horses, in full purpose to come against thee and thy city Sardis. Croesus' thinking he had spoken truth: Would God (quoth he) it might once take them in the brain to war on horseback against the sons of the Lydians, who taking his talk by the end, proceeded saying.  
Most noble Prince, it is thy desire to meet with these Sea fishes flooting on shore: and what dost thou think they more greedy wish and long after, then to take thee and thy Lidyans wavering and tossing in the water, to gleike the one the other side, for so many Grecians become subject, & pentionarye to thy kingdom. Wherewith Croesus very much delighted, (for that he seemed to have spoken wisely) changed his mind, and made a friendly league with the people of jonia that held the Isles: in process of time he became conqueror of all those which are within the river Halis. For besides the Cilisians, and Lisians, all the rest were subject to the Empire of Croesus, which were these. The Lydians, Phrygians, Mysians, Mariandyns, likewise the Chalibes, Paphlagonians, Thracians, Oetimans, lastly the Bithynians, Carians, jones, doors, Aeolus, Pamphylians, which being all subdued and the Government of the Lydians greatly amplified by Croesus, there repaired to Sardis, being then in the flower of her fortune, as well other wise men out of Greece, termed Sophisters, as also the 
Solon travailing from Grece came into Lydia to the court of Croesus, of whose wealth and felicity he gave judgement as followeth.  most famous Solon, one of the city of Athens, who at the instant prayers of his citizens having tempered the common wealth, with good laws, under colour of visittinge strange countries, willingly for term of years abandoned his native soil, that he might not be forced to break the Laws which he before had made, the Athenians themselves standing bound with a solemn and religious vow for ten years space to observe these statutes which Solon had invented, aswell then for the maintenance of his laws as to view and see foreign nations, he undertook a pilgrimage into Egypt to King Amasis, and from thence to Sardis to the court of Croesus, where in gentle and courteous manner being entertained by the King at the third or fourth day, after his arrival he was lead about the treasuryes to view the wealth and riches of Croesus, beholding all the inestimable and blessed jewels that were contained in them. After he had attentively beheld and with curious eye surveyed them at his pleasure. Croesus' began to board him on this manner. You Gentleman of Athens, for asmuch as we heard great good words of your wisdom, being for knowledge and experience sake a pilgrim from your country, we have deemed it convenient to ask you a question, whether at any time you have seen the happiest man alive: not mistrusting, but that the lot would have fallen to himself to have exceeded all others in blessedness. Solon not minding to double, as one altogether un acquainted with pleasing phrases, delivered his mind in free speechin form as followeth.  
I have seen O King (quoth he) Tellus, one of my countrymen of Athens, a man surpassing all others in happy 
The example of an happy Tellus  life, whereat Croesus wondering, earnestly required what cause made him think so highly of Tellus.  
For as much (said he) as in a well ordered common wealth, heehadde children, trained up in unity, and honesty, every of which had likewise increase of his own body, and yet all living. And having spent the course of his age, as well as a man might, Fortune crowned his end with the perpetual renown of a most glorious death. For the Athenians joining in battle with their next neighbours, Tellus coming with a fresh supply, and putting his enemies to flight: ended his life in the field, whom the people of Athens in the self same place where he had shed his blood, caused to be entombed with immortal honour, Solon going forward in a large discourse as touching Tellus was cut of by Croesus with a second demand, who asked him the second time, whom in conscience he thought next unto him, in full hope, that at the least his part had been next: to whom he answered in the next degree.  
Most mighty Prince, I have always reputed Cleobis, and Biton two young men of the Country of Argos, of body so strong and active, that in all games they wan the price, of whom these things are left to memory.  
The feast of juno being kept at Argos, the mother of these two young men was to be drawn to the temyle by a yoke of bullocks, which when the hour came being strayed and gone out of the way, the two young youths yoked themselves and haling the chariot forty five furlongs they came to the temple: which after they had done in the sight & view of the whole multitude in a lucky hour they died, whereby the Goddess gave us to understand how much better it was for man to die then live. For when as the people flocking about extolled them to the heavens: the men praising the good nature and intent of the sons? the women commending the blessed chance of the mother, whom nature had endued with two such children: the good old mother almost out-of her wits for joy, what for the kind deed of her sons and the goodly speech of the people, advancing their virtue: as she stood before the image of juno, besought the Goddess with earnest prayers to reward the kindness of her children with the chief and most precious blessing that might happen unto man. Her prayer made, and both the sacrifice and feast ended: they gave themselves to rest in the temple, but never after awaking, in the morning they were found dead, whom the people of Argos by two carved monuments placed at Delphos commended to everlasting memory: for men of rare and excellent virtue. To these men did Solon attribute the next step to perfect happiness.  
Croesus' now being throughly warmed and beginning to storm: why then (quoth he) thou foolish stranger of Athens is my wealth so base in thine eyes that thou deemest me not worthy to be compared with two private men of Argos. Certes 〈◊〉 king (said he) you demand of me a question as one not altogether ignorant that the highest clymers have the heaviest falls, the term of man's life be threescore years and ten, which years consist of twenty five thousand two hundred days, omitting to speak of that month which is given to some years in addition for the just compass and revolution of the tyme. Howbeit if in every other year we increase a month: for the due concordance and even course of times: to threescore and ten years we must add 35 months containing in themselves 1500 days.  
Be it then in all these days (which in full computation are twenty six thousand two hundred and fifty) what thing do we see like unto other? what rather not flatly unlike, strange & disagreeing from the former? so the man (O Craelus is altogether wretched and miserable, not withstanding, thyself art in wealth flourishing and a prince of many people: all this I deny not, and yet I cannot call thee him whom thou wouldst be, till such time as I hear of thy fortunate death. For wherein is the rich man better than a beggar, unless the course of his happiness continue to his grave.  
There are many rich but few blessed, and many of a mean patrimony, yet very fortune. Two things there be wherein the infortunate rich excelleth those who in meaner substance have fortune their friend: by whom contrariwise, they are excelled in many. The wealthy hath to glut his desires: & to pay for his default when it happeneth. Both which though fortune have denied him that in base wealth liveth well, yet in this he goeth beyond the other, the want of substance keepeth him from riot, & care of well doing from security in offending: the same having no small thanks to yield to Fortune, that he hath his health, that he is gauled & grieved with no calamity, that he is a father of virtuous children, that he is garnished with the beauty and comely shape of the body. Besides all which if his end be lucky: this is he whom we seek for: a man every way worthy to be counted happy. Nevertheless till the last gasp I deem him not blessed, but fortunate. All which things I think it unpossible to attain to in this life. For as one country cannot supply unto itself all things, but flowing in some one thing it fails in an other: or as the body of a man can not in every point be absolute, but happily being fair in the face is deformed in the foot, so standeth it also with the life of man. Yet who so in every kind cometh nearest the mark & sealeth up his fortune with a seasonable death, shall in manner of a king be renowned with the famous title of felicity.  
The end of every thing is to be regarded what issue it is like to have, because riches are lent by the Gods to many, 
The Gods offended at the insolency of Croesus' bereaved him of his dear son Atis  whom afterward they bring to wretchedness.  
Solon having thus freely and unfeignedly laid open his opinion, within short space after departed the court, & truly was accounted an unwise man, in that he counseled every one not respecting his present estate, to behold his end: After whose departure the heavy anger of the gods fell upon Croesus, for that he was so puffed up & exalted in the vain & inestimable confidence of his own felicity. Who not long time after fell into a dream, which rightly foretold & showed unto him the 
The dream of Croesus as concerning his sons de 〈…〉  great misfortune & misery was to light upon his son. This noble Croesus had 2. sons, one of the which was dumb and impotent, the other surpassing all of his age in what soever he betook himself unto, whom he called Atis. This Atis (as his dream gave him) being sore wounded with an head or point of iron, should so perish & come to his end. The king awaking out of his sound sleep, began to grace upon the meaning hereof, & sorely aghast at so strange a vision, sought without delay to join his son in marriage with some beautiful lady of the country, and whereas his accustomed manner was to employ him in the field as a ringleader of his host from that time forward he never used him in the like affairs. And for the more assurance he caused all darts, spears and such like weapons of war that hung in his galeryes to be removed into by rooms and close lodgings of the court, that happily if any thing should chance to fall, his son might be out of the reach and compass of mishap.  
In the mean while when the king was solemnising the nup 
Adrastus for killing his brother was exiled his country.  tials and marriage of his son, there came to Sardis a certain young man very poor & miserable, defiled with bloodshed, a Phrygian borne, & descended of princely race. Entering the Palace, he besought the king that it might be lawful for him to purify himself after the manner of his court: which granted, and in due order accomplished, Croesus asked him whence he came and what he was on this manner. My friend, what are you? from what place in Phrigia are you come to my court? what man or woman have you slain. To whom he answered. My Father (mighty prince) is Gordius comen of the line of Midas: my name Adrastus: And for that unwittingly I slew my Brother, I am cast out and exiled, from Country, Parents, and goods. Croesus' replying, said: Of a truth Adrastus thou art borne of our friends, and art now comen to thy friends: abide in my house and thou shalt want nothing. No doubt but the present smart of thy calamity will redound to thy future gain. Now whilst he made his abode in the kings palace. It chanced that at Olympus in the country of Mysia there haunted a wild boar of an huge and incredible bigness, which coming 
A wild Bore haunting in Mysia.  from the mountain made waste, and spoil of the labours of the inhabitants. Whom the people sundry times indenouring to take did no hurt to him at all, but rather received harm by him. Till at length dispatching messengers to the court of Croesus they framed unto him a suit in these words. There rangeth in our country (most famous and noble Prince) a wild boar, strangely dismeasured & overgrown by whom our tillage and husbandry is piteously wasted and despoiled. Neither can we by any means possible (seeking all means we can) remove or rid him from our borders. We humbly therefore beseech thy sovereign highness to afford us thy some with a company of choice and valiant youths, with houn des and other necessaries to acquit and deliver our region of this pestilent beast. To which their ardent supplicatians Croesus calling to mind his former vision shaped this reply. Of my son to make any farther mention it were in vain for I am not determined to send him with you, he is newly espoused to a wife so that in so short space he may not without some grief estrange and alienate himself from the amorous embracements of his Lady. Otherwise for the most tried and picked out men of that Lydians, & such as are skilful in the chase of wide beast accompanied with hounds for the purpose, I will cause to return with you with especial charge that they let pass nothing that may make to the speedy conquering of so cruel a monster. This answer given they seemed therewith greatly discontented, when as in the mean space the kings son coming in presence, and hearing both the request & humble suit of the Mysians, and the grievous repulse given them by the king his sire, broke silence & said, dear father. Such things as before time were commendable & glorious unto us 
Whom destinies will have die he shall be the busy vvorker of his owue peril.  to make proof & trial of ourselves, either in exploits of chivalry, or in excercise of chase, you have clean deprived me of both, neither for any show of sloth, nor defect of courage. With what eyes will the people behold me going & coming through the streets? your subjects & citizens what will they judge of me? lastly what a one shall I seem to be unto my Lady? will she not think herself to be coupled with a cow: for which causes either permit me to hunt & make one in the voyage, or allege some more weighty & serious reason why you retain me. To whom the king his father made answer saying. Mine own good son, not for want of stomach, nor for any displeasure towards thee do I thus: but being moved hereto by the strange terror of a vision, which foreshowed to me that thy days were short & suddenly to be ended by the pitiful dint of an iron head. For this cause my son have I hastened thy marriage, & restranyed thee of the sport and pastime which is now in hand: for that my care is, while I am living to preserve thee from peril. Thou art mine only child sweet Atis, for so much as of thy deaf▪ brother I make non account, thy life is my happiness, thy death my misery. To which words the young prince answered. Dear father I hold you excused, if provoked by a dream so rare you be much more diligent & watchful over me: yet in my fancy you conceived it not aright. It is needful then that since your grace hath missed the blank, I lay open unto youth true meaning and sense of the dream.  
This sleepy fantasy (say you) hath manased my death, by the point of iron. But why, in this voyage there be no hands whom I need to dread: neither any head of iron which you ought to fear, had I either been to die by a touth, or such like some cause there were of doubting the worst, how beit, it is the iron head that denounceth my death. For as much then as we have not to deal at this time with men there seemeth unto me no just cause of absence, but that together with the rest I may enter that chase. Thou hast won me my child (quam Croesus) I can no longer resist, wherefore as vanquished by thee I frankly yield and leave it in thy power to proceed with them on hunting, which when he had spoken, he called for Adrastus the Phrygian who appearing in presence was in these words assailed by him. Sir Adrastus at what time you were afflicted with misery & defiled with impurity, I yielded supply to your wants & repurged your wickedness having received you of a stranger into mine own house. which things, I do not object you as unthankful for my bounty, or unmindful of my courtesy: But in that it behoveth you to deserve well of me, that have dealt so friendly with yourself. I am in mind to commit unto thy tender care the safeconduit and diligent guard of my son, who is going to hunt, lest by fortune you encounter with any thieves or robbers that mind your destruction. Besides it is thy part to achieve renown by valiant and worthy adventures, as a thing natural to thy lineage, and convenient for thy strength. To whom Adrastus answered, were it in my choice O king (quoth he) I would not move one foot out of thy court: for that I deem it not meet for one in my case so miserable to keep company with the happy and fortunate, from doing whereof, I have hitherto always refrained myself. But for as much as it seemeth good to your gracious highness, whom I ought to gratify and show myself thankful for so great and infinite benefits received, I am ready her in to obey your wil  
And for that you have put me in trust with the health and welfare of the noble gentleman your son, I avouch and undertake his safe and prosperous return. Adrastus' having ended his talk all things being in a readiness, with approved men and youths of singular courage: likewise, hounds and chanters of the best kind, they marched on their way.  
Now when they were come to the hill Olympus, they began to tract and sent the beast, whom having speedily dislodged 
Atis s●ayne by Adrastus.  they flocked about him like bees, & with their darts on every side threatened his death. In this greedy assault, the stranger lately cleansed from blondshed, whom they called Adrastus, discharged his dart at the Boar, and deceived of his aim, in stid of him strake the son of Croesus, who being wounded to death by the iron point fulfilled his father's vision. Immediately one of the rout retired speedily to the court, & in short space arriving at Sardis, declared unto the king the great misfortune & death of his son: wherewith the woeful father greatly affrighted, yet much more sorrowed for this that his son was slain by the hands of him who by his means had been lately sanctified and cleansed from slaughter. And in the mids of his anguish calling upon the sanctifying God jupiter, made a piteous complaint of the wrong done unto him by a stranger. Invocating like wise the Gods of hospitality and friendship. The one for because he entertained a guest not knowing that he nourished the manqueller of his son: the other because he had found him whom he appointed to be that tutor & defender of his child a most pernicious and deadly enemy. Scarcely had he ended his prayers, but the Lydians were at hand with the dead corpse, after whom immediately followed Adrastus who being comen in presence, and standing before the wan, & ghastly carcase of Atis stretching forth his arms besought that king to slay him presēly upon the body of his son, alleging that what for his former distress & evil misfortue in slaying his cleanser there was no cause why any longer he should live. Croesus albeit in great dolour & vexation of mind, yet maved with pity toward Adrastus, said thus. Thou hast abundantly satisfied me (O stranger) in that by thine own voice thou hast craved death. Neither art thou the cause of this heavy chance (save that unawares thou hast done it) but some one of the Gods which foreshowed unto me, what was to come. After this Croesus caused his some to be honourably and magnificially buried. But Adrastus' 
Adrastus slay himself upon the tomb of Atis.  son of Gordius nephew to Midas the fatal enemy of his brother and his friend, when all was hush at the sepulchre, and every man had yielded him pardon, yet being grievously afflicted & gauled in conscience slew himself miserably upon thecoffine.  
For the cruel mishap & destiny of his beloved Atis, Croesus bitterly wailed & lamented the space of 2 years, which grief he afterwards ended: at what time the government of the Medes whas translated from Astyages son of Cyaxares, to the valiant king Cyrus sprung of Cambyses, & that the state of the Persians begun to increase. Revolving & casting with himself what means he might use to achieve the government of Persia, before it grew to be bigger. In this quamdary it came into his brain to make trial of the profecies as well of those in Greece, as the other in Africa, dispatching messengers every way, some to Delphos, others to Dodona, thirdly to Amphiaraus & Trophonius. There were also that put themselves in voyage to Branchidae in the borders of Miletus. & these were the oracles of Greece: whereunto Croesus sent for counsel: others travailed into Africa to the oracle of Ammon, to the same intent & purpose. All had this end to require the sentence & advise of the Gods, that if they were found to accord & agree in truth, nextly he might solicit then as touching his own affairs: whether they thought it expedient for him to go in expedition against the Persians. Hereupon being fully resolved, he gave his ambassadors stratly in charge that taking a note of the day of their egress, and setting forth from Sardis, they should keep just account of the time following: & every day question with the oracle, demanding of it what Croesus' son of Haliattes' king of that Lidyans did that day, & giving diligent heed to their answers: to tell him at their return, what answer was made by the other rest of the oracles no man reporteth: but at Delphos the Lydians having entered the temple to ask of the oracle according as was given them in commandment by the king incontinently Pythia began to salute them in these verses.  

The depth of raging Seas,  
The number of the sand,  
The minds intent (set words aside)  
I easily understand. 
Apolloin these verses tells the ambassadors what their king did that day.   
A savour rank that comes  
from hedgehogges flesh I smell,  
Which jointly with the fat of Lambs  
is boiled in brazen kell.  
And as it bubbleth up,  
and breathes in burning flame.  
There lies thereon a lidd of brass,  
that overwhelmes the same.   
Which verses given by Pythia, and written of the Lydians, they made speedy retire to Sardis. When that rest also were come that Croesus had sent about: he took view of every man's notes & liked none of them: till at lengch hearing the oracle given by Pythia he greatly allowed and worshipped it: of opinion that the only true prophecy and divination was at Delphos, which had hit him so pat in all things he did. For after the departure of his messengers 
The meaning of the oracle.  one day above the rest he set his head a work about that finding out of some devise that might be hard to tell, & most difficult to descry. Wherefore having shred the flesh of an urchine, or hedgehog together with the fat of a Lamb, he caused them both to be boiled in a brazen pot: the cover or lid whereof was also of brass. Such was the answer which Croesus received from Delphos, what words were given by the oracle of Amphiaraus, and what sentence he returned. I cannot affirm, for as much as no other speech goeth thereof, save that this prophecy also was deemed by Croesus to very true.  
In short time after he determined to do honour to the God of Delphos by great and magnifical sacrifice: making 
The sacrifice of Croesus to A pollo & his gifts also which he dedicated in the ●a●ple.  oblation of three thousand choice cattle, such as might lawfully be offered. Moreover, he caused a great stack or pile of wood to be made, wherein he burned bedstyds of silver and gold, likewise golden maysors with purple raiment and coats of exceeding value, hoping thereby to purchase to himself the gracious favour and goodwill of the God. The like charge also he laid upon the Lydians, that every man should consecrate those jewels which they possessed most costly and precious. From which their sacrifice when as streams of liquid and molten Gold distrained in great abundance, he caused thereof to be framed half slates, or shears, the longer sort as he entitled them, of six handful, the shorter of three a hand breadth in thickness, amounting to the number of an hundred and seventeen. Whereof four were of feigned gold weighing two talents and a half, the rest of whighter gold, in weight two talentes he made also the similitude of a Lion in tried and purged gold, weighing ten talentes: which Lion at such time as the temple was on fire fell down from the half slates whereon it stood, and is now reserved in the treasury of Corinth, poised at six talents and a half being melted from him. All which things when Croesus had finished & brought to perfection he sent them in way of dedication to Delphos together with other gifts & presents, which were these: two books very fair and stately to see to, the one framed of gold the other wrough of silver. Whereof the first at the ingress or entry into the temple was placed on the right hand. the other on the left, which at the same time that the temple was surprised by fire were taken down, & the best and fairest of them being of Gold, & weighing 8. talents and a half, with a superplus & addition of 24 pounds was curefully guarded in the treasury of the Clazomaenians. The other of silver being kept under the eves of the temple at a certain corner of the church containing 600. Amphorae, wherein wine was mingled for the feast of Theophanius wrought (as the men of Delphos testify) by Theodorus of Samos: which opinion I easily ascribe also for the singular workmanship thereof. He presented besides 4. silver tons preserved by the Corinthians, amongs their treasury. Furthermore two drinking cups the one of gold, the other of silver, of the which two the most principal of Gold hath engraven in it a title which doth argue it to be the gift of the Lacedæmonians, albeit contrary to truth, being given & dedicated by Croesus, howbeyt some one of Delphos (whose name though I very well know, yet I will not descry it) willing to gratify the Lacedæmonians, caused this posy to be entitled. True it is that the image of the boy, through whose hands the water poureth down in a trickling and gentle stream, was given to the temple by the Lacedæmonians, but neither of the two cups are belonging to them. Other gifts also of no small price did Croesus send at that same instant, to wit, silver rings, with the shape and form of a woman 3. cubits in height, which the inhabitants of Delphos witness to be the image of her whom Croesus in his court employed the office of baking, herewith also were offered the chains of the Queen his wife, not sparing so much her girdles & wastbands, all which he caused to be dedicated at Dephos. in like manner to the oracle of Amphiaraus, of whose manhood & misfortune he had jointly been informed, he gave a shield & spear of mere & solid gold, a quiver also of the same metal, well stored and replenished with dearth, both which, even to our age were reserved at the city Thebes in the temple of Apollo Ismenius. They which were summoned to this famous embassage & conveyance of the gifts to Delphos & Africa, had this in Items to inquire of that Gods: whether hemight direct an army against Persia or not, & in so doing to associate & join unto himself the aid 
Croesus' demanded of the oracle whether he might make war a 'gainst Persia or not.  & fellowship of foreign nations. The Lydians dismissed, went their way, & having attained to their journeys end, & made oblation of the presents sent by the king, they demanded the oracle on this wise. Croesus' king of the Lydians, & chief lord of many regions, beside esteeming these to be the only true & infallible prophecies among men, hath sent you gifts worthy your divine godhead: requiring you counsel and advise, whether it be safe for him to lead a power against the Persians' using therein the help & company of other people. This question being framed both the oracles agreed in sentence saying: that if so be he addressed an army against the Persians he should subvert and overthrow a mighty kingdom: counselling him moreover to seek and procure the 
A doubtful answer the meaning whereof is expounded in the next page.  aid of the most puissant & courageous people of the Grecians. These answears given & received, Croesus was so puffed up and exalted in courage, that already he swallowed and devoured in hope the whole government and empire of Cyrus. Wherefore he returned a messenger with a fresh present to Pythia, and for every one their abiding, (whom he had intelligence to be very many) 2. ounces of Gold.  
For which his magnificent bounty the people of Delphos to show themselves thankful again, yielded him the chief preheminece in counselling the oracle, the principal place in sitting and a perpetual privilege of a voice & suffragie, for any man that should be adopted into the society of Delphos on this manner. Croesus' powered out his present 
He is somewhat to hasty that leaps over the st●le before he comes at it.  upon the temple of Apollo, soliciting the God by a third demand: for that having tried the oracle to be true, he now took his pentworthes in advise and counsel. His question at this time was directed only to know how long he should enjoy the kingdom of Persia.  
whom Pythia answered in these words.  

When seat and Sceptre of the Medes  
upon a mule shall light,  
To stony Hermus' valiant lied 
The meaning of this oracle is expressed.   
address thy speedy flight.  
It shall be then no shame to fly  
And yield to such an enemy.   
With these verses Croesus was much more delighted then with the former, assuredly hoping that the time should never be wherein a Mule should govern the Medes in stid of a man and for the same cause neither he nor his heirs should at any time be driven to forsake the kingdom. His next care was how make friends and copartners of those which among thee Greeks were of greatest might, & noblest mind, whom by curious enquyry he found to be the Lacedæmonians & Athenians? that one being that most excellent among y●. Doors, that other in the Nation of the jones, without comparison chiefest. Of these 2 nations there hath been an ancient and grounded opinion as concerning their virtue. Whereof the one took their beginning and original of Pela●gos, the other of Helen, or Grece. The later of these two never altered 
The original of the Lacedae monians, and Athenians.  their soil, but always kept the same place of abode The other making often charge wandered very much.  
For in the time of king Deucalion they held a coast called Phthiotis and under Dorus the son of Helen, a certain region bounding upon the mountains Ossa and Pyndus by name Istyaeotis, from whence being cast out and chased by the Cadmeans, they inhabited a place in Pyndus, which theycal Macedonus. How beit fleeting again from thence into Driopis, they came at length to Poloponesus, & were surnamed the nation Doric. What tongue or language the Pelagians used, I cannot certainly affirm but by guess it seemeth to have been the very same that those Pelasgians use, which somewhat above the Tyrrhenians possess that city Crotona in time neighbours to them whom the now call Doors: at what time they peopled a region in thessaly, the like may be gathered by those Pelasgians, that built the city Plaecia and Sylax, and were in league & fellowship with the Athenians. By these I say we may rightly conjecture, that the language which was then in use which the Pelasgians was very gross and barbarous. For the Cretoniatae & Platiens differ in speech from those that lie next them: but between themselves they use both one tongue, and evidently declare, that they kept the self same phrase and manner of talk, since their first coming into those countries. So that if all the people of Pelasges were such, they also that dwelled in Attica, and the rest of the Pelasgian cities whatsoever that changed their name at their first arrival into Helen, forgot also & let slip out of memory their mother tongue. But the Greeks themselves (as I judge) have without change from the beginning retained 
The miracle of the Greek nation.  the same kind of language, and whereas being severed & distinguished, from the Pelasgians, they were very weak and feeble in might, of a small and tender beginning: they grew to great increase, by concourse of many nations, and huge multitudes of the Barbarians repairing thither. In like sort I suppose that the people of Pelasgos being barbarous remained at a stay without amplifying and augmenting their strength and government.  
Croesus' therefore had notice that the country of Attica was inhabited by these people and at that time injuriously 
Pi 〈…〉 a 〈…〉 rauntin Athens by whatdevise he attay 〈…〉 d the government  dealt withal, and kept in subjection by Pisistratus the son of Hipocrates who ruled then as a Tyrant at Athens, his father being a private man and bearing no rule in the common weal, whilst he beheld the games at Olympus, it chanced him to see a very strange and most wonderful miracle.  
For having prepared sacrifice to the Gods, the chalderne filled with flesh and water, without any fire under it. boiled and played in such sort, that the water ran over the brims of the vessayl which thing Chilon a Lacedaemonian viewing who then happily was present, gave him counsel in no wise to mary a wife that was a breeder or of a fruitful womb: and if so be he were already married, he willed him to forsake and renounce his wife: thirdly if by her he were endued with a man child to make ryddaunce thereof and convey it away. But Hipocrates giving little care to his tale begat afterward Pisistratus, who in the broil and controversy between the inhabiters of that shore (chief whereof was Megacles son of Alcmaeon) and the people of the plain (who had to their captain Lycurgus sprung of Aristolades) made a third tumult seeking and affecting a tyrannical and unlawful government, and gathering together a company of rebellions and seditious persons under pretence of aiding the people of the mountains, wrought this subtlety having wounded himself and his mules he came flinging amain into the market place with 
The subtlety of of Pisistratue to attain the kingdom.  his chariot as on new escaped from his enemies, whom they (as he feigned) taking his journey into the country, sought for to have slain. For this cause he made humble suit and petition to the peoplefor the guard and defence of his body, having tried himself to be a valiant Captain in the voyage, and setting forth against Megara, at what time being general of the army he took Nysaea and achieved other famous & valiant acts. The people of Athens induced to believe him appointed for his safeguard & custody certain choice & tried men of the citizens, who being armed not with spears but with clubs, were always waiting & attendant on him: which whom Pisistratu● giving a violent assault to the town, & chief hold of the city, took it & by that means usurped that empire of the Athenians. Nevertheless without change or alteration of magistraties or laws, observing still that same form of government, he adorned & beautified the City in excellent manner.  
But he had not long enjoyed it when as the soldiers of Megacles and Lycurgus came to a truce and conspiring 
Pisistratus deprived of his kingdom.  together cast him out of the city. In this manner did Pysistratus, first aspire to the chief rule of Athens, which he was eftsoons constrained to leave, before his tyranny had taken root. They time was not long after but his adversaries renewed their quarrel, and fell at variance and debate a fresh, wherewith Megacles being tired, dispatched an harrold of peace to Pisistratus offering him his daughter in meryage with condition of the kingdom. Which he not refusing, they devised a means to restore him again (in myfancy) very fond and ridiculous, especially if these men (being of the number of the Athenians, who had the name to be the most wise and prudent people of the Graetians) pleased themselves only with a devise so foolish and base.  
There lyeved in the Tribe of Paean a woman named 
A devise made by Pisistratus to recover the kingdom.  Phya of stature four cubits high, wanting three fingers. furnished with seemly beauty, whom having arrayed in compleite harness, they placed in a Chariot gallantly attired to the show, in which habit as she passed through the streets of the city, there ran some before her crying: ye people of Athens receive willingly Pisistratus again, whom Minerva esteeming worthy the greatest honour amongst men, hath in her own person brought back into the tower. The citizens supposing it had been the Goddess indeed, bowed themselves and honouring her admitting again Pisistratus for their lief sovereign. Pysistratus having in such sort recovered the kingdom upon a covenant made with Megacles took his daughter to wife. But having 2 yosig youths to his sons, and hearing moreover the whole lineage of Alcmaeon to be atteinted and guilty of an heinous crime against the Goddess: unwilling for that cause to have any children by his new wife, accompanied with her unlawfully and against nature which being a long time by her concealed and kept secret: at last, either upon demand, or of her own free will, she revealed it to her mother, who also made her husband acquainted with the matter. Megacles taking in ill part the slander & contumely done him 
Pisistratus bani shed out of Athens the se●d tyme.  by Pysistratus, brought him in displeasure & hatred with the soldiers: which thing he perceiving fled the country, and came to Eretria to ask counsel of his sons. Amongst whom the sentence of Hyppias seeming to be the best where by he was incited once again to lay claim to the kingdom, they made a gathering throughout all cities, with whom they had any small acquaintance: many of the which made liberal contribution, & especially the Thebans. In fine to comprise the matter in brief, the time was come, & all things were in a readiness for his return. For ou● of P●●oponnesus there resorted to him certain Arguys marching under pay: & a captain of Naxos named Lygdamis, who of his own accord made offer of his service being very well furnished with men and money: which gave them great alacrity and encouragement to go forward in their attempts. In so much as setting forth from Eretria the II. year after his flight from Athens, first of all he took the city Marathon in Attica, where having encamped his army, there repaired to him divers seditious fellows out of the city, & out of all the tribes very many who liked better a tyrannical empire than a free state. Whlst Pisistratus levied many for his affairs, & held himself at Marathon the Athenians which kept within the city, made light of the matter, until such time as hearing him to be dislodged from thence, & to draw towards the city, they put themselves in array, and went forth to encounter him. Wherefore with might and main they valiauntye set forward to maintain and defend their liberty against the enemy. Likewise Pisistratus and his confederates came fiercely against the city till both the armies met jointly in one field, where approaching near unto the Temple of Mynerua Pallenis, and disposing all his Army in order there came unto him Amphilytus Acarnen a prophet, who being inspired with a divine motion, uttered this oracle in verse.  

The bait is laid, the nets are cast,  
The fish enclosed shall play apace 
A prophesy of Pisistratus ●●s victory.   
When Phoebe from the glistering Skies  
In view reveals her golden face.   
Which Pisistratus perceiving to be a prophecy of his good success immediately gave the ●●cet and encountered the Athenians which were come forth of the city, who having then newly dined, and being partly set to dice, partly taken with sleep, wellnigh without resistance he put them to flight and wan the field. Nevertheless in the pursuit he found out a way how neither the Athenians might be spoiled in such sort, neither yet join themselves and come together again to his further trouble. Wherefore having caused certain of his servants to mount on horseback, he sent them speedily after the people to bid them be of good courage, and every one to departed to his own house. Whereunto the willingly obeying, Pisistratus reigned the third 
Pisistratus the 3 time king.  time in Athens, establishing & fortifying the tyranny as well by supply of foreign power, as by revenues of his money which he levied partly from his own country men, and in part also from the river Strymon. In like manner the children of those men that yielded not the first, but bare the brunt of the battle, he took in hostage and sent them over to Napos: which Isle after he had conquered & brought in subjection he committed the government & administration thereof to Lygdanus: having heretofore also hallowed & purged the Isle Delos according to the oracle, which he cleansed in this sort. Out of all those places that wear with in the view and prospect of the temple he caused the corpses and dead Bodies to be digged up and buried in another place of the Island.  
In this wise some if the Athenians being slain in battle, other fled away together with the household and family of Megacles. Pisistratus obtained that seat royal: whom Croesus understood at the same time to bear rule in Athens. He heard moreover that the Lacedæmonians, having escaped a scouring, were triumphant conquerous over the Tegeates. For in the reign of Leon and Hegesicles princes of Sparta, the Lacedæmonians having right good event in all their enterprises and affairs, were commonly repulsed and failed by the Tegeates. The self same before time were the most disordered and lawless people of the Graetians, using no community or fellowship either between themselves or with strangers.  
Notwithstanding they were reduced to a more orderly 
Lycurgus' the lawgever of the Lacedæmonians.  kind of government by Lycurgus a man of approved virtue amongst the people of Sparta. Who coming to the oracle at Delphos and being entered into the temple, Pithya saluted him in these terms.  

Welcome unto my palace noble knight,  
Beloved of jove and those that rule above:  
For God or man to blaze thee out aright 
An oracle in the praise of Lycurgus.   
In doubtful waves my wandering mind dothmove.  
Yet to the first by force I do incline,  
And dame thy state not earthly but divine.   
Some are of opinion that the laws and statutes which are now in force with the Lacedæmonians, were uttered & told him by Pythia. Howbeit themselves affirm that Lycurgus being both tutor and vucle to young Leobotu● King of the Spartans brought these ordinances out of Crete. For no sooner was he instituted governor to the young prince, but he changed all the laws and established new, making a diligent proviso that no man should break them. He made also decrees for war, ordaining the society of the twenty magistrates, likewise the college or fellow of the thirty men, so called. Lastly he distributed and divided the Citizens into tribes and companies, not omitting the appointment of certain protectors in defence of the commons against the noble named Tribune's of the people, erecting moreover the senate and counsel of the Ephor, with an order of other sages and wise men. By this means the state of the Lacedæmonians was reform by Lycurgus: whom after his death by the bvilding up of a famous temple in his name, they honoured & reverenced as a God. And being resident in a country very populous and plentiful, they made an inroad and invasion into other regions with very good fortune and lucky success in battle. Wherefore as professed enemies to peace, supposing themselves to excel the Arcadians in might and courage they were in mind to denounce war against Arcady asking in that case the advise of the oracle.  
To whom Pythia made answer.  

You seek to conquer Arcady,  
Your suit is great, but all in vain:  
Where many men contented lie,  
By acorns suage their hungars pain.  
As hot as fire, as hard as oak  
Unfit to bear a foreign yoke:  
Yet since I cannot say thee nay,  
I freely yield into thy hand  
A fertile coast and fit for pray 
A deceitful oracle that fell out otherwise them the words import.   
The compass of Tegea Land  
Where thou shalt measure by a rope  
The fruits of thy desired hope.   
This answer given, the Lacedæmonians leaving the other parts of Arcady levied a power against the people of Tegêa, carrying with them chains and fetters, in full hope (albeit deceived by the double meaning of the oracle) to have brought them into captivity. notwithstanding, having coped in fight with the enemy they were forced to forsake the field and take themselves to their feet. Such of them as were taken in the chase alive, fast bound & inchayned in the same gives which they brought with them, were constrained to measure out their dwellings in the plain of Tegêa with a rope there to inhabit. The fetters wherewith they were clogged endured wellnigh to our age, being hung up in the temple of Minerva Alea in Tegêa. Thus in the former conflicts and battles the Lacedæmonians, had always the worst hand of the people of Tegea sa●e in the time of Croesus, and under their rulers Anaxandrydes and Ariston in whose reign and dominion they ga●e the better of their enemies in this sort. Aggreeved at their often foils and continual repulces received by their adversaries, they went in embassage to Delphos to wit, of the Oracle, which of all the Gods they might please, to become conquerors over Tegêa. The question propounded Pythia willed them to search out the bones of Orestes son of Agamemnon, and translate them into their country.  
But being ignorant in what par 〈…〉 he world to make inquiry they eftsoon returned 〈…〉 essengers to require of the God where, or in what place Orestes lay.  
Whereto answer was made on this manner.  

In Arcady there lies  
an ample coast Tegêa height,  
Where two winds use to blow, 
An oracle describing the place where Orestes was buried.   
and breathe their blasts with raging might.  
Where form to form is foe,  
and blow to blow an enemy.  
Here doth Orestes lie,  
whom find and take the victory.   
Which the Lacedæmonians hearing were never the wiser: who albeit they had made curious search about him nevertheless they found him not. Till at length one Lyches a Spartan of the number of those which are called free knights, by good fortune escryed the Tomb. These free Knights, are five soldiers of the Spartan horsemen, well stricken in years, which annually have a release from the field: who being in this wise by the common consent of the horsemen privileged and dismissed, may in no wise for that year remain idle, but are employed in journeys and voyages, some one way, some another.  
One of these was the forenamed Lyches, who by the help aswell of a currant and ready wit as of a gracious and prosperous hap, came to knowledge where Orestes lay. For this being the year wherein the people of Tegêa and 
The means how the tomb was diseried.  Sparta, had intercourse of merchandise one with an other, by fortune coming into a smith's forge he beheld the smith himself working on iron, who on the other side perceiving Lyches to be very intentive and in marveling wise to view his work: a li●●e pausing, said.  
Thou stranger of Lacedaemon, if this base work in iron seem so rare in thy sight: thou wouldst much more have wondered to have seen that which I did. For going about in this little court to dig a well or pit for water, it was my chance to light upon a sepuicher 7 cubits long. Which when I saw, supposing that men were never of greater stature than they are at these days. I opened the C●ffyne and found theriu a dead Carcase of equal length: whereof having taken measure I covered it again. Lyches liftening to the discourse of the Smith, conjectured by the oracle that it should be Orestes: construinge the smiths bellows for the two minds whereof the oracle spoke, the hammer and anvil he thought to be the two forms to each other foes: and one blow en●●y to an other he t●ke to be the iron wrought and beaten by the stroke of the hammer, considering that iron was found out to that h●●t and damage of men. Powdering these things with himself, he returned to Sparta and opened the matter to the Lacedæmonians who perceiving the case to be likely, wrought this pretence, causing of set purpose a quest to proceed upon their cicizen Lyches, they condemned him for some offence, and banished him the soil, who incontinently retiring to Tegêa, and lamenting his miserable case to the smith, covenanted with him for the hire of his base court, for as much as he refused altogether to alienate it from himself, and sell it outryght. Where having made his abode for certain days he discovered the sepulchre, and taking out Orestes bones, stolen privily away and came to Sparta. From that time forward the Lacedæmonians joining battle with Tegêa, remained victors, and always after obtained the glory of that field, having besides a great part of Peloponnesus in their power and dominion.  
Of all which things Croesus' not ignorant, furnished an 
The story of Croesus' being interrupted.  embassage to Sparta with great gifts, to desire their aid and fellowship in war, whither being come they used these words. We are sent from Croesus' king of the Lydians and lord of other nations, who saith thus. Ye noble Lacedæmonians, whereas I am provoked by the Gods to enter league and friendship with the Graetians, amongst whom you have the report to be the most warlike and valiant. I deemed it convenient (without fraud or gunile, to desire your aid and assistawce in the enterprise which I have in hand. The Lacedæmonians right glad & joyous of their arrival and gentle entreaty, having also intelligence of the oracle, entered bands with them of perpetual hospitality and friendship. Being also not unmyndful of the bounty of king Croesus showed before time towards their nation. For having sent to Sardis for provision of gold, to make the image of Apollo, which is situated in Thornax a part of the Lacons' country. Croesus' without counterchaunge freely bestowed the gold upon them. For which cause, the Lacedæmonians in that also principally above the rest of that Craecians he had made choice of their amity, willingly assented and declared themselves to be ready at all assays. Likewise to avoid ingratitude: in lieu of his presents they returned unto him a brazen Vessel, wrought about the brims which the pictures of diverse wild beasts, containing the measure of 30 Amphorae, which for one of these causes that we shall allege, was never brought to Sardis. The Lacedæmonians testify, that the vessel being in voyage to Sardis, was intercepted by that people of Samos, where they lay at road. The Samians assailing them by a fleet of galleys. Contrariwise they of Samos affirm, that the Lacedæmonians being in the way to Sardis, and hearing news that Croesus was taken, and the whole city sacked by the Persians, sold the vessel to certain private: men of Samos, who made dedication thereof in the temple of juno. But immediately returning to Sparta, they feigned themselves to be rob by the samians, and the vessel to be taken away by force.  
To make brief, Croesus' deluded by the oracle, prepared an army against Cappadocia, in hope to subdue Cyrus, and 
The wise counsel of Sardanis given to king Croesus in his setting forth against Persia.  the whole power of Persia.  
Whilst he was busied in these affairs, a certain Lydian named Sandanis a man of singular regard for his wisdom, and for this sentence and advise much more esteemed then before, counseled the king on this manner. Thou determinest a voyage against those (O king) which are wrapped & clothed in beasts skins: not faring as they would, but as they can, abiding in a region unfruitful and barren. Their drink is water not wine, their chief food is figs: besides the which they have nothing good. From whom as thou canst take nothing if thou conquer, so consider I beseech thee how much thou shalt lose if thou be conquered, if once they taste of our sweet, than they will daily swarm about us, and will never be driven from us. Truly I thank the Gods that they never put into the heads of that Persians to invade the Lydians. By which words, notwithstanding he little prevailed with Croesus. True it is, that 
The riot ofth Persians whence it came.  the Persians before they vanquished Lydia, were far from all elegancy and sumptuous dayntines. Furthermore the Capadocians were called by the Greeks, Syrians. Who before the empire came to the Persians, did homage to the Medes, but at that present acknowledged Cyrus for their King. The dominion of the Medes, and Lydyans is divided and sundered by the river Halis, which taking his 
The limits of Media and Lydia.  beginning from the hill Armenus first washeth the Cilicians, and secondly the Maciens lying on the right hand, lastly the Phrygians declyninge toward the least, after this, winding to the North pole, that floweth between the Cyrians, Cappadocians, and Paphlagonians, watering the coast of Cappadocia on the right hand, and the borders of Paphlagonia on the left. In this sort the flood Halis doth part and distermine all them high places of Asia, from the sea Cyprian, unto the waters of the Euxine sea the back, and hinder part of this region is in length five days journey for a light and speedy footman.  
Croesus' therefore speeding himself toward Cappadocia, was greatly desirous both to join unto his own kingdom a land so battle and plentiful, and then also to 
Th. causes of Croesus his voi age against Persia.  revenge Cyrus in the behalf of Astyages son of Cyaxares king of the Medes his near kinsman: whom Cyrus issued of Cambyses had taken captive in the field. The means whereby kindred and alliance grew between the two kings Croesus and Astyages, were these. The graziers of Scythia and such as were conversant in raising and breeding cattle 
A pretty discourse showing the means how Croesus & Astyages came to be of a kin.  falling to debate and sedition between themselves, a certain company of them fled into the land of the Medes, at what time the Sceptre was held by Cyaxares, son of Phraeortas nephew of Deioses. To whom the Scythians humbling themselves were at the beginning much made of, and grew in credit and favour with the king, in so much that he committed to their charge certain young imps to instruct in the Scythian language, and to train up in the art and faculty of shooting. In tract of time the 
The Scythians excellent in shooting.  Scythians being accustomed daily to hunt, and for the most part wont to bring home some thing with them for a pray, notwithstanding otherwiles returned empty: which the king perceiving (who in his rage was very fierce & cevell, sharply rebuked them) and in reproachful and taunting words took them up very short, whereat the Scythians stomachs being moved supposing themselves to be hardly dealt withal by the king, took counsel together, that having stain some one of the children whom they taught, they might serve him up to the king in am of 〈◊〉 or some other wild and savage prey: which done, they would put themselves to flight to Sardis and become supplyaunts to Halyattes son of Sadyattes for their defence & safety, which fell out accordingly. For aswell Cyaxares as others that were present at the Table, tasted of the flesh, and the Scythians having committed the villainy, iucontinentlye fled to Haliattes, whom Cyaxares rechalinging, & Haliattes refusing to surrender and yield them up, there arose war between the Medes and Lydians which endured that space of v. years. In the which their broil and discord the Medes sometime achieving the conquest, it happened them to encounter in a night battle. For in the sixth years the armies coming to the close and the fight being equal: suddenly the day became night, which change and alteration 
The day turned into night  of the day. Thales Milesius foretold to the people of jonia presining the self same year wherein it should hap. The Medes and Lydians perceiving the day to be overcast with darkness, abandoned the field: and by means of Syennesis of Cilicia, and Labynetus of Babylon were brought 
Labynetus son of Nitocijs.  to accord and composition of peace, who hastening to have them sworn, and to establish their agreement by the bands of affinity, they decreed that Astyages son of Cyaxares should espouse and take to wife Ariena daughter of Halyattes. supposing the condition would not long remain sound and inviolate, were it not confirmed by the sure and infolluble knot of alliance. In striking league and concluding peace aswell other things usual to the Greeks, are observed 
The manner of makinga league between the Lydians and Medes The meaning of this place of Astyages his captivity is declared more at large.  by these nations, as also cutting their arms till that blood issue out, which each of them lick up and suck together.  
This Astyages grandfather to Cyrus by the Mother's side was by him held prisoner and went under custody, for such cause as in the sequel of this history shallbe declared: Croesus therefore moved with displeasure, required of the Oracle whether he might proclaim war against Persia, & having received a double & deceitful answer, deeming it to make with him, went out with his army to assail & fight against a certain part of the Persiam dominion. And approaching near to the River Halis (as I judge) he trailed and convewed over his army by brigges built upon the water: but as some of the Grecians affirm, he passed the river 
The devise of Thales Milesius to pass the river.  by the means of Thales Milesius who devised another way. For Croesus' standing at a bay, uncertain what way to pass the water (for as much as the brygges which are now made for passage as then were none at all) Thales Milesius being then in the camp, invented a means to change the course of the water, and cause the river that ran on the right side of the army to flow on left. He made therefore to be digged a mighty deep trench or dytch, beginning above the tents, and proceeding in compass like a Moon on the backside of the host, whereinto the water having issue from the proper channel, became so low and fleet, that the river on both parts was passable, & easy to be waded.  
Some hold opinion that the old course of the river was hereby wholly altered and became dry, from whom I descent. For by what means the regress of Croesus into Lydia could the army have retired over. Croesus' having recovered the other side of Halis came into a part of Cappadocia named Pteria, safely situated and near adjoining to the city Synopis that lieth to the sea Euxinum, where having encamped his whole power, he spoiled, and foraged the manours and farm places of the Syrians, subduing also and sacking the city Pteria. More over he vanquished many other cities round about, casting out the Syrians that never offended him: whereof Cyrus having advertisement gathering an army of the middle part of his country, & came out to meet him, notwithstanding, first he solicited the jones to revolt from Croesus, which they refusing, he 
Compare with this place the apologi of Cyrus to the ambassador of joma.  marched on forward, and encamped against the Lydians.  
Where the Armies being in view, the one Army to the other, and having given signs of defiance, they joined in force and cruel battle, wherein many being slain on either side, and Night drawing very near, they blew the retreat, the victory remaining on neither part. But Croesus laying for his excuse the small number of his men (as far exceeded by Cyrus in multitude of Soldiers) the next day following (the Persians abstaining from battle) he moved his camp and repaired back to Sardis, in mind to summon and call out the Egyptians according to covenant, with whose king Amasis he had concluded a league before ever he attempted the Lacedæmonians, purposing beside to challenge the help of the babylonians promised and avowed to him by league and composition. Not forgetting also to claim the assistance of the Lacedæmonians, appointing them a day to be present at Sardis: that having made a general assembly of all his power, and taken his ease that winter, he might ymmediatlye at the beginning of the next springe lay charge to the kingdom of Persia by a new and fresh assault. Whilst he leveled at this mark, he sent abroad heroldes to his league fellows and friends, with earnest request that the fift month after they would come together, and meet at Sardis. Like wise the soldiers stipendiary, which he hired, and conducted to aid him against the Persians, he dissevered and sent away: nothing doubting lest Cyrus (with whom so short time before he had fought even hand & with out disvantage) should adventure to come near & approach to Sardis. In this sort reasoning the case and debating with himself it fortuned that all the suburbs & places conterminate 
A miracle forshewing the destruction of Sardis.  to the city were filled with abundance of Snakes, and Adders: which the horse leaving their pasture & food swallowed greedily and in monstrous sort eat up and devoured. Which Croesus adjudging (as it was) to be a token on premonstration of some 〈…〉 to come, sent to the Soothsayers & 〈…〉. The messengers that went were 〈…〉 the sense, and signification of 〈…〉 they never brought news thereof to Croesus, who before their return to Sardis was taken captyne. The wise men Telmisses declared 
The meaning of the miracle.  unto them, that Croesus' should be set upon with a foreign army, which should vanquish and subdue the town borne and natural people of the country, alleging that the snake was the child of the earth, properly bred and ingen: dread of the ground, but the horse, an enemy, and a foreigner. This meaning and exposition the Telmisses sent back again to Croesus but now captive, altogether ignorant of these things which befell unto him, and also to his City Sardis.  
Cyrus' a certayned of the determination of Croesus that presently after the conflict at Pteria he was in purpose to disperse & scatter his army, thought it expedient in all hast possible to remove his host to Sardis, to intercept and prevent his enemy, or ever he could assemble the Lydians again, which advise he altogether allowed, & put in practice and speedily arriving into Lydia with his power was himself a messenger unto Croesus of his coming. Croesus' cast into a great pensiveness, and anguish of mind, to see himself so far deceived of his account: notwithstanding put the Lydians in array to battle.  
At that time there was no nation in the world, neither 
The Lydians courageous in battle and expert in riding.  in value & might neither in haughty courage & magnanimity equal and comparable to the Lydians, who commonly warred on horseback as most expert & nimble in riding: weaponed with spears of a marvelous length.  
The field wherein the fight was committed lieth before the city Sardis: through the which, both other rivers have a pleasant and delyghtsome course, and chiefly the famous river Hellus, flowing into the main stream called Hermus, which taking his issue and first head from the sacred Mountain of the holy mother Dyndimena, is carried wholly into the Sea, not far from the City Phocyas. In this field Cyrus beholding the Lydians prepared to the battle, and greatly dreading the prowess and puissance of their horsemen, determined by the counsel of Harpagus the Mede, to put in execution this strange devise. having 
A singular devise of Harpagus to vanquish the Lydian riders.  gathered together all the camels that followed the Army, and disburdened them of their loads of corn and vessels wherewith they were charged, he caused certain men to sit on them appareled in a rob accustomably worn of of the Persian Horsemen. Whom in this sort attired he gave in charge to march in the forefront of the battle again the horsemen of the Lydians. After these incontinently followed the footmen: and in the last rank were placed the horsemen, into which order and array having directed and contrived his Army, he straightly commanded them to spare none of the Lydians, but whomsoever they found to make resistance, him to dispatch and slay presently: Croesus only excepted, towards whom he warned that no violence should be showed how perversely soever he behaved himself.  
This charge given, he caused his Camels to proceed forward against the Lydian riders, to this end: for that a horse is very much afraid of a Camel, and can neither away 
A horse very fearful of a camel.  with the sight of him, nor abide his smell. Which policy he found out to defeat Croesus of his greatest hope, whose chiefest confidence he knew to be placed in the strength and virtue of his horsemen. Asigne of battle being given, and the armies coming to the close: the Lydian coursers what with the sight and sent of the camels, fled back and retired violently: which clean discouraged Croesus, and put him out of hope. But the Lydians nothing abashed thereat as having learned the cause, alighted speedily, and buckled with the Persians on foot, till at length many falling on either side, they were forced to fly and guard themselves with the walls of the city, being environed by the Persians' with a siege: which siege Croesus supposing to put of and delay for a long time, sent other messengers from the walls to his friends and confederates: having by the first set down and prefyned the fift month ensuing for the time of their assembly. Contrariwise by these he requested and desired mature and speedy aid, being held at a bay, and enclosed within the walls and gates of his city. The messengers undertook a speedy course, as well to other nations as to the Lacedæmonians his assured friends.  
It fortuned that at the same time, there fell a strife 
A ariefe discourse of a combat fought betveene the Argyues and Lacedæmonians for a piece of ground.  and contention between the men of Sparta and Argos, about a certain field called Thyrea, which ground, albeit properly belonging to the Arguys, was unlawfully held back and retained by the Spartans. For what land soever in the main bendeth and inclineth toward the West, as far as Malea is peculiar and appertinent to the Argives with the title also and dominion of certain Isles, in the number whereof is reckoned Cythera. Therefore the people of Argos gathering an army for the recovery of their own territory and freedom: they fell to condition for the matter to be tried out by combratry of three hundred choice men on either side consenting and agreeing that the right of the land should follow the victorers.  
Providing moreover that both the armies should forsake the field and retire home: lest being present they might be moved to secure the part that was most distressed The covenant ratified and confirmed between them, they departed each to their own cities.  
The parties syngled out, and delected from both armies, remaining behind, gave byter assault each to other, & continued the combat till such time as of six hundred, there were left but three men alive the battle being interrupted and broken of by the near approach and coming of the evening. The remaynentes were these. Two of the Argyues, Aleinor, and Chromius, who in manner of conquerors hastened their steps to Argos one of the Lacedæmonians named Othryades who despoiling the dead bodies of the Argyues, carried their weapons to his tents keeping himself in his due order and array. The next day the cause being known, the people of both Cities were present in the field laying equal claim to the victory. The Argyues, for that the men on their side escaped, and remaining alive were more in number. The Lacedæmonians, for that the Argives fled the field, and their men only abode behind, taking the spoil of his slain enemies. Incontinently falling from sour words to sad blows, many were lost on both parts and the conquest achieved by the Lacedæmonians. Since which time the people of Argos shaving their heads (whereas of necessity before time they nourished their hair) made a law with a solemn and religious vow, never to suffer their locks to grow, or their women to wear gold before they had recovered the field of Thyrea. On the other side the Lacedæmonians decreed from that time forward to go long headed contrary to their former use & custom. But Othryades the only survivor of 300. Spartans, moved with shame and grief, that the rest of his company were vanquished by the Argyves' with his own hands ended his own life in the field of Thyrea.  
While these things were fresh at Sparta, the Lydian herald arrived to entreat aid and help for Croesus, whom they having heard, thought meet without delay to assist, and succour him. Wher●●ore putting themselves in a readiness and being at the point to take shipping to Sardis: there came another messenger with news, that the wall & bulwark of the Lydians was scald, and Croesus himself taken alive. Whereat the Lacedæmonians greatly grieved esteeming themselves to have suffered no small loss, altered the intent of their purposed voyage.  
Furthermore the conquest and winning of Sardis, was in this sort. 
Thewynning of thcity Sardis.   
Cyrus' having lain at a siege the space of 14. days, sent coursers about his army, and propounded a great reward to him that first scaled the city wall, which being oftentimes in vain enterprised by the whole army: when the rest were quiet, a certain Mardane by name Hyraeades, sought speedy means to ascend and climb the wall on that part which was naked and undefended of the Lydians: never fearing or suspecting lest the city should be taken on that side, which for the roughness and craggines thereof was deemed invincible. On which side only Meles first king of 
The cause why the walls of Sardis were invincible.  Sardis had not lead his bastard son Leo: The wise men of Telmisses holding opinion that upon what part of the walls soever this Leo passed, they should become inexpugnable, and not to be vanquished. Meles therefore by all parts of the city walls whereby any dangerous assault might lay to the Town, lead and trained his unlawful son: omitting that side only which lieth toward Tmolus, for that he thought it to be of power and strength sufficient against the violent charge and counterpoise of the enemy. From this part the Mardane Hyraeades having marked a Lydian descending the day before to recover his helmet thither tumbled down, considered with himself, and began to attempt the like. After whom followed other of the Persians, who consequently were pursued by the rest in great routs and multitudes. By which means the city Sardis was taken and sacked.  
Amids this distress and 〈…〉 eme misery there chanced to Croesus' a very rare and strange miracle: having a dumb son of whom we made mention before, he took great care and wrought all means possible, while his kingdom flourished to recure his malladye, approving and trying aswell other things, as also the advise and sentence of the oracle. To whose demand Pythia made this answer.  

Thou unadvised Lydian King  
what makes thee take such care  
To yield unto thy silent son  
the freedom of his tongue?  
The gain God wots is not so great  
thou mayst it well forbear:  
The day draws on when he shall speak,  
for which thou needs not long,   
Now the walls being taken a certain soldier of the Persians came violently towards Croesus to have done him to death, not supposing him to have been the king. Whom he perceiving, nevertheless regarded not the danger 
Croesus' his dumb son spoke to save his father.  making no difference whether he perished by sword or otherwise. The dumb son seeing the imminent peril of the King his father, and fearing his death, broke out in these words saying.  
Hold thy hands (Good fellow) slay not king Croesus. Which being the first words that ever he spoke, he had always after the ready use and practise of his tongue. Thus Croesus and his city Sardis, after he had reigned 14. years and abiden so many days siege, fell into the hands and power of the Persians: having lost a great kingdom, according 
The oracle verified. Fol. 15.  to the voice and sentence of the oracle, being in this sort apprehended, he was brought to king Cyrus, who causing his hands & feet to be clogged with great & weighty gives of iron, set him in the midst of a woodpile, made for the nonce accompanied with 14. children of the Lydians: determining to offer these first fruits to the Gods either for performance & accomplishment of some vow or for proof or trial whether any of the Gods (unto whose honour & service he understood Croesus to be greatly addicted) would save & deliver him from the fire. These things are commonly spread & reported of Cyrus.  
In this most irksome & lamentable case whiles the king 
Croesus' acknowlegeth now the sentence of Solon to true, that no man is perfit happy that may be miserable.  of the Lydians stood on the heap or pile of faggots he bethought himself of the words and saying of Solon: who lead by the divine instinct of some heavenly influence, had told him before that in the number of the living, there was no man so singular that might be named happy. Whereof being admonished in his mind, and fetching from the bottom of his heart a deep and streyning sigh, by report wept bitterly, & three sundry times cried out aloud upon the name of Solon, which Cyrus hearing willed the interpreters to ask him whom he called upon. To whom Croesus made no an swear at all, until such time as being compelled by constraint, he said. I named him whom I had rather than all the wealth in the world, he had likewise talked with all those who being placed in the highest degree of honour have the chief government of the kingdoms on Earth, which words for that he uttered not half plainly, and to the clear and perfit understanding of those which were attentive, and listened unto him, they urged him a fresh to make a recital thereof again. At whose instant and importunate haling being now constrained to begin his speech anew, he told them how a long time since Solon an Athenian, arrived at his court: who beholding his infinite treasure & abundance of wealth made very light account thereof as a thing of small and base value, in so much that whatsoever he had spoken and pronounced of him, the same in due measure had fallen out and comen to event. Which things nevertheless, were not peculiarly spoken by him but generally of the whole nation and company of men: and chief of those which please themselves here on earth in a pleasant dream and singular contentment of happy bliss. Whiles Croesus spoke these things, and the faggots had taken fire on every side: Cyrus understanding by the expositors 
The wisdom and merciful nature of Cyrus in yielding Croesus' pardon.  of the Lydian tongue what he had said, was moved with compassion, knowing himself also to be but a man who was now in hand to fry another to death by fire, that of late days was nothing inferior to himself in power and prosperity. And fearing vengeance for the same and considering the instable course and fickle flower of man's affairs, commanded with all diligence the fire to be extinguished and Croesus with the rest of his company to be set free. But they strove in vain the fire having taken such 
Apollo by a shower of reigned delivered Croesus from the fire.  vehement hold, that it seemed unquenchable and not to be overcome. In this place the Lydians recount that Croesus' knowing king Cyrus his mind to be changed & seeing every man endeavour to abate the rage and fury of the flame howbeit nothing at all profiting: he lifted up his voice & cried to Apollo for secure: that if ever any gifts offered by him had been pleasant in his sight, he would acquit and deliver him from this present danger As he was pitifully shedding his tears in plaint and lamentation to the God, suddenly the sky being fair & the weather smooth and calm the day was overcast and shadowed with the dark vale of dim and dusky clouds, which breaking out into main showers clean put out and quenched the fire: Herby Cyrus perceiving that Croesus was a virtuous man and reverenced the Gods he saved him from the fire: & demanded him the question saying. Tell me now O Croesus whose counsel was it to invade my country, and became of my friend mine enemy: Certes (quoth he) G King I have done this to mine own great loss and thy gain the God of the Grecians incyting and leading me hereto, who was the cause that I warred against thee. For no man is so frantic to desire war rather than peace: when as in time of concord the sons bury the fathers: but in war the father carrieth the son to his grave. Howbeit it seemed good to the God to bring these things to pass, which 
A reason why peace is more to be desired. then war.  having said. Cyrus' placed him by, and had him in great honour and reverence, and steadfastly beholding him greatly wondered with the rest of his company. All which while Croesus in a deep muse and profound study sat still without speaking any word.  
But suddenly lifting up his head and viewing the Persian soldiers spoiling and rifling the city. Whether shall I speak my mind (noble Cyrus said he) and utter that I think, or hold my peace at this present and say nothing: But being licensed to speak freely and without fear, he asked him saying. Wherein is all this company so busily conversant: or what seek they to do: of a truth (quoth Cyrus) nought else but to pole, and despoil the city, and make a hand of thy riches and treasure. To whom Croesus answering: neither do they wast my city mighty prince (said he) nor consume my goods, (for the right of these things is no longer mine) but they are thy goods which they trail and lug about, and all this wealth pertayveth to thee: upon which words the king advysinge himself drew Croesus aside from the company, and demanded of him what he thought meet to be done in this case. Who replied saying. For as much as it hath pleased the Gods to make me thy ser 〈…〉. I hold it my duty whatsoever I shall perceive more than thyself to make thee privy and a counsel thereto. The Persians (quoth he) are a crooked generation, and of nature perverse and stubborn: yet nevertheless, very bare and beggarly, whom if in this sort thou securely permit to ryg and ransack cities, and recover store & plenty of wealth, I fear me that as every one groweth to greatest abundance, he will soonest slip the collar, and become of a true subject, a traitorous rebel. Wherefore if thou wilt follow my counsel do this. Place at every gate of the city certain of thy guard with precise commandment that no goods be carried out of the City, pretending of the tenth part thereof to make an oblation and sacrifice to jupiter: which doing thou shalt neither purchase their displeasure by taking away the wealth: and themselves acknowledging the intent to be good, will easily condescend, and be pleased therewith.  
This counsel greatly liked king Cyrus: wherefore having in like sort disposed and settled, his Guard as Croesus had warned him, to himself he speak in terms as followeth.  
My good Croesus, whereas thou arta king, and by nature 
Croesus' saying to what pass the oracle had brought him desireth leave of Cyrus to chide with the devil.  framed both to do well and speak wisely, ask of me what seemeth thee good, and it shallbe given thee.  
My sovereign Lord (quoth Croesus) I shall esteem myself highly benefyted by your Grace, if by your majesties leave and sufferance I may send these my letters to the Gods in Greece. demanding whether it were lawful for him in this order to double with his friends.  
But Cyrus requesting to know the cause that set him so far out of favour with Apollo: he broke out, and rypt up the matter from the beginning, declaring unto him the Oracles which were given, and chief his offerings whereon he presumed to denounce war against Persia.  
After a large rehearsal made as touching all these things, he returned to his former suit, requesting the King that it might be lawful for him to challenge the God for these matters, and cast them in his teeth. To whom Cyrus smiling, said. Not this only (O Croesus') but what else soever shallbe gaunted to thee, and not at this time alone, but as oft as it shall like thee to make petition. Leave obtained) he forthwith dispatched certain men of the Lydyans to Delphos, with charge, that laying the gives at the entry of the temple, they should question with Apollo if he were not ashamed to delude and cousyne Croesus', with his fraudulent and deceitful Oracles: making him to assault the Persians in hope to vanquish the power of Cyrus, of which his hoped victory, these were the first fruits: commanding them therewith to show him the manacles, with the which being first captive, he had been chained. Moreover to ask him, whether the Grecian Gods had a privilege and peculiar liberty, above the rest to be ingrate and unthankful to their friends. The Lydians arrived at Delphos, and declaring their messsage, Pythia made them 
Apollo his answer to Croesus' his accusation.  answer on this manner. The necessary event of fatal dedestiny, it is unpossible for the Gods themselves to avoid. Croesus' layeth the disloyalty of the fift age before him, that is to say, of his great grandfathers father: who being squire of the body to the Heraclidans was induced by the fraud & 
Croesus' is punished for the fact of Gyges that slew Candaules his master.  deceit of a woman to kill his Lord, and was after invested with his dignity, which nothing appertained to him.  
notwithstanding Apollo by all means endeavouring to cause the fall of Sardis to light on the posterity of Croesus, not upon himself: for all this could not prolong or alter the inchaungeable race of destiny: but dispensinge therewith as much as might be, in some part he requited his courtesy by deferring the battery and conquest of Sardis for term of three years. It is meet therefore that Croesus know, how his seat imperial came three years later to ruin then was determined and appointed by fatal necessity. Again it was no small benefit that he saved him from frying at a stake, for as touthing the oracle he hath no cause to complain being forewarned by Apollo that furnishing an army against Persia he should overturn and destroy a great Empire. Of this saying if in case he had been better advised it was his part to have inquired of Apollo what empire he meant, whether his own government, or the kingdom and principality of Cyrus. But the prophecy being neither sufficiently pondered by himself nor sought to be discussed, if any thing happened otherwise then he would and wished for: let him thank himself and not blame the God.  
Now for that he allegeth besides the sentence of Apollo as concerning the Mule: it was better said by the God, 
Apply to this place theoracle given fol. 25.  then considered by him. For by the Mule was king Cyrus understood, whose parents were of divers nations, and his mother of a more noble progeny and lineage than his father. The one being a Mede, daughter to Astyages, king of the Medes. The other a Persian, and in homage and subjection to the Medes, who being a man of base account, and very mean regard, nevertheless crept into favour, and wedded the daughter of his sovereign liege.  
The Lydians thus answered by Pythia, made their speedy regress to Sardis declaring to Croesus what they had heard. Whereby he came to confess that the blame rested in his own folly, and was unjustly and without cause imputed to Apollo. It sufficeth therefore to have spoken this of the dominion and rule of Croesus, ann by what means he first vanquished & subdued jonia. Furthermore besides those which before are mentioned: many other notable presents were offered by this king which are yet apparent, & to be seen in Greece. For at the City Thebes in Boaetia there is a table of three feet all of Gold dedicated unto Apollo Ismenius. Certain young heighfers also wrought of Gold, with sundry pillars of the same kind. Likewise in the entry and porch of the temple there is to be seen an huge sheyld of solid gold. All which were extant, and remaining even until our age. Albeit, by length of time many were consumed and brought to decay. As for the gifts he bestowed at Branchidae (as far as we can learn) they were nothing inferior to them in value which were sent to Delphos. Notwithstanding as well those which he presented at Delphos, as also the other that were given to the temple of Amphiaraus were of his own proper and hereditary substance, the first fruits of his father's possessions: as for the rest which in like manner he consecrated were of the wealth and substance of his enemy: who before Croesus aspired to the crown was of the sect and faction of 
Pantaleon Craelus his brother by the father's side sought to defeat him of the kingdom  Pantaleon. For this Pantaleon also had to father Halyattes and was brother to Croesus but by sundry women, the mother of Croesus' being of Caria, the other of jonia. no sooner was Croesus endued with the soveraygntye but he took his enemy that constantly withstood him, & drawing him aside into a fullers shop, he bereft him of his life: whose goods before hand vowed to the immortal Gods he made consecration of in those places wherereof we spoke before. And thus much as concerning his liberality and magnificency used toward the Gods.  
Now as touching the country of Lydia, there is nothing thereof recounted worthy admiration like as of other 
Of the country of Lydia, a brief narration of such things as therein are worthy memory Halyattes his tomb in Lydia.  regions: save that only out of the hill Tmolus are digged small pieces of gold in manner of gravel. There is also a monument by them erected the strangest that ever was heard or seen (only excepted the marvelous works done by the egyptians, and Babylonians) to wit, the tomb of Halyattes father to Croesus. The foundation or ground whereof is of mighty great stone, the rest of the sepulchre of earth and mould cast up and heaped together in form of a mount, finished and brought to perfection by the toil and pain of certain day men, and hired labourers, being helped therein and assisted by maids of the country.  
In the top or highest part of the Tomb there appeared in our days five limits or several precincts and borders declaring by letters therein engraven how much every one had wrought and done, whereby it was evident by measure taken that the greatest part thereof was built up and framed by the labour and handiwork of the maids. For the daughters of the Lydians, are all prostitute and common until such time as by the use of their bodies they have gained and collected 
The maids in Lydia get their own dov●●ye by continual whoredom.  a dowry wherewith they be placed out, & given in marriage, which is at their own choice & arbitrement. The compass of the sepulchre was six furlongs and two acres about, the breadth 13. acres, near unto the which there passeth a main river, which the Lydians hold opinion to be perpetual, named by them Gygaeus, and thus much of the tomb. The laws which the Lydians use are almost 
The laws of the people of Lydia.  all one with the statutes and ordinances of the Grecians save that they set their virgins to open sale and cause them to keep public stews and brothel houses. These first of all (to our knowledge) brought in use the coin of silver 
The first coiners of silver & gold.  and gold, instituting shops of mercery, and merchandise, and setting up Taverns and vittailinghouses. They challenge also to themselves the first invention and devise of plays and games, which are jointly in use and observation with the Grecians, alleging that together, & at the same time they devised these things: and made a drauft and sequestration of their countrymen whom the scent to inhabit and possess a part & portion of Hetruria The means also and occasion they affirm to have been these.  
In the time of Atis son of king Manes there was a great scarcity and dearth of victuals, throughout the whole 
A famine in Lydiacontinuing the space of 18 years.  land of Lydia. In the beginning whereof the Lydians iustained themselves by day labour, and continual toil, but after finding the famine to increase, they sought other shifts and devised means whereby to allay and diminish the great distress & intolerable rage of hunger, whereof arose the gallant devise of playing at Chesses: also dice 
Chess play, dice, and te●●se devised by the Lydians.  playing, tenise, and such like, which the Lydians claim and vindicate as proper to themselves, observing this order to delay and forget their hunger: one whole day they spent in play and gaming, never seeking after any meat, another (leaving of to disport and recreate themselves) they made provision of food for the maintenance of their bodies. In which manner they lived the space of eighteen years.  
But having no release of their misery, and perceiving the dearth & penury nothing at all to surcease: the king divided 
A colony drawn & seen into Hetruria  his people into two parts: one of the which he allotted to abide and stay in their own country, commanding the other to abandon the land. Over those that remained still in Lydia, & departed not the lists of their native country, the king himself held the chief rule and government: placing over the rest his son for their Lord and principal whom he called Terrhenus. Furthermore they unto whom the lot fell to relinquish and leave the region, held their way to Smyrna: where having built ships such as were fittest and most convenient for carriage: they took the sea to seek both seats and sustenance. Until such time as having passed many nations, they came to the Vmbrians, where founding and building up cities they made their abode, and dwell their to this day 
The people Tyrrheni in Vmbria sprung of the Lydians.  changing the name of Lydians, with the name of their kings son whom they had their prince and guide, being after called Tirrhenians.  
But sufficeth it us to know that the Lydians were subduediand brought in subjection by the Persians. It resteth 
The genology of the kings of Media from Deioces to Cyrus.  now that we declare and express who that Cyrus was, which vanquished the power and subverted the kingdom of Croesus. Consequently by what means the Persians achieved the principality and rule of Asia, wherein I will allege that of which the Persians themselves are authors: who set down unto us a plain and evident truth, not seeking by the vain flourish and pomp of words to augment the noble and valiant acts of their famous king. Cyrus. Right well knowing that alother historyans which make report of the same king are found to vary in three sundry tales.  
The Assyrians having held the dominion of Asia the higher for term of 520 years, the first that made insurrection 
Media held by the Assyrians.  and rebelled against them were the Medes, who behaving themselves manfully and courageously in the behalf of their liberty shaken of the yoke of bandage, & delivered themselves from the slavery and servitude of their governors, whose example also other nations immediately followed & attempted the like, in so much that all the people of the main 
The policy of of Deioces to get the kingdom of Media.  land became free, were ruled and governed by their own laws. Till at length they were made thrall agayu by these means. There lived in the country of the Medes, a man of rare & singular virtue named Deioces son of Phraortes: Who determining to achieve the supremisie framed in his head this conceit.  
The Medes dwelling here and there, scattered by villages, Deioces in very good credit beforetime began more strictly and severely to observe justice, and follow equity then erst he was accustomed: for that he saw the Medes universally addicted to liberty and licentiousness, and assuring himself that injury and wrong were flatly contrary and repugnant to right. The people that dwelled in the same village taking diligent heed to his manners, appointed him a judge to decide their controversies. But he (as having an eye to the seat royal and kingdom of the Medes kept the sincere rule of justice and swerved not one inch from law and equity. Which doing, besides that he reaped no small praise of his neighbours and acquaintance, he had resort also and repair to him by those that dwelled in other places, and in time welny from all places of the realm, who moved with the good report, and fame of his justice, came in flocks, adhibiting Deioces for an arbitrator in 
Nothingwin●e: heredite so son asiustice and upright dealing.  their causes, having been foiled and put to the worst, by the false sentence and injurious verdict of others, and admitting no man to the like office and duty.  
When the numbers of his Clientes were increased, knowing all causes to be justly determined and taken up by him Deioces perceiving himself to be the only man for the whole country, precisely refused either to abide any longer there where erst he was wont to administer justice, or at all to intermeddle and deal with any causes, alleging the it was smally to his profit to spend whole days in determination and arbitrement of other men's causes, omitting the care of his own household, and private affairs.  
Wherefore robbery spoil, violence, and all kind of villainy being now more freely and with greater impunity in every place committed then ever before: the Medes assembling a general counsel, begun to deliberate and consult as touching the state and condition of theircommon weal. Where (as I am brought to think) the friends and familiars of Deioces consideratlye and ofset purpose, spoke in this sense. It cannot be (say they) that in this corruption & lewdness of manners we should long enjoy and abide in our country. Go to then let us appoint and ordain over us a king, that our laud may be governed by good laws: whereby it may be free for every man quietly to dispose of his own affairs and have no cause to fear lest by the abomination and outrage of wicked and pernicious manners we be cast out and dispossessed of our own seats. By which words the Medes endured to couch & submit themselves to a king: they began to consider whom they might elect and choose for the sovereign lord of their liberty. Which there doubt the name & remembrance of Deioces, strait ways cut of, who by general consent and one voice of the whole multitude was named and approved king. And being advanced to the chiefest dignity, he commanded forthwith a palace to be erected and built up seemly for the majesty and magnificient estate of a prince. Moreover the choice should be made of strong and likely men for the guard and preservation of his body. Which the people of the Medes (willing to gratify him by their prove and ready obedience) immediately performed raising a mighty and sumptuous court notably fenced and garnished for his safe abode: situated also in the part of the country which he best fancied, leaving it free and his own liberty to select and pick out of the whole country of the Medes such as he thought meet for the defence and care of his health. Deioces in full authority and power of a king compelled them also to found a city, which being by them accordingly furnished & fortified, they might have the less regard of their small & homely cottages, which thing the people willingly agreeing to 
The building of the famous city Ecbatana.  he environed and fenced in a city with strong and mighty walies, which is now called Ecbatana, where one wall soundeth upon an other in such manner that the only compass of the one clean encloseth and wholly containeth the other every one in like manner exceeding each other in height.  
Whereunto the nature of the place gave no small advantage, as having his reise and rearing towards the pitch of a hill. How be it, far more great was the help of art and industry of man, having wrought seven several closurs and countermures near adjoining the one to the other. In the last circuit whereof was the palace of the king together with the treasure of the city. The scope & compass of the last and greatest encloseth wellnigh as much, space or more as the wall of Athens. The batlement of the first wall is coloured with white: the second with black, the third with red, the fourth also with blue: or sky coloured, the fift with yellow, the two last being coped with battlements, the one of silver the other of guilt. The palace of the king being (as we have heard) strengthened and corroborated with defence and munition, he commanded the rest of the people to dwell aside on every part round about providing moreover that no man at any time should have access or entrance to his person but that all things should be done by messages to and fro: in so much, that the king seldom or never came under view or sight to any. Above this, it was held neither seemly nor lawful for any man to laugh or spit in presence of the prince or any other. These things are therefore practised and observed by the Medes: that those which were his equals before of approved courage and valiancy: might not have any cause by seeing him to be grieved at his dignity, and consequently to 
The reason why no man might have access to the king of the Medes.  brew treason against hisperson: but contrarily being abridged of his sight & company that might come into opinion that the king was no part of his people, but a man singled & sequestredfrom the rest of the multitude. Therewith Deiocos having garnished and set forth his majesty, & in perfit manner authorized, & settled himself in his empire, he ministered justice with great rigour and severity. They which were in plea & controversy one with an other put their causes in writing, and by a messenger sent them in to the king, which when he had determined he subscribed his judgement, and sent them back again, executing justice on this manner.  
In other things he held another order, if happily he had intelligence of any that had done wrong or injury to another, sending for him he put him to a pain accoring to the measure of his offence: to which end he had dispersed divers espials to pry and watch throughout the whole Realm. Thus the whole nation of the Medes fell to the rule & government of Deioces, whereof himself was the only principal. Appertinent to the title and seat of the Medes are thus many several peoples. The Busans, Paratacenians, Struchates, Arizantyns, Budyans, Magians. All which 
The several countries of Media are these 6. Deioces raiged ●3 years. Phrao●●es the 2. King. The Persians made subject to the Medes by Ph●aortes: restored to their liberty by Cyrus.  were under the sovereignty of the Medes. After the decease of Deioces, whose reign continued the term of 53. years his son Phraortes took upon him the government. Who not content to be king of the Medes alone, moved war upon the Persians, and made them subject to the power of Media, and having the rule and dominion of both nations the people of the which were mighty and valiant he subdued also Asia, muading divers other countries, now one and then another, till at length he came to give assault to the Assyrians, I mean those that whilom were chief of all the rest, but at that instant renounced and forsaken of all their Subjects by rebellion. Nevertheless of themselves in very good estate. Against whom Phraortes under taking a voyage the 22. yerre of his reign, was 
Phraortes slain by the Assyrians the 22 year of his reign. C●axares 3.  slain in battle and the most part of his army put to the sword.  
After whose death Cyaxares his son and Nephew to Deioces came to the crown, who had the name to be of greater prowess and might in war then any of his ancestors. Wherefore he distinguished into ●andes & troupes the people of Asia, and first of all arranged his army into an order of Spearemen: horsemen and bowmen, whereas 
The day turned into night  before all were confused and out of array. This is he who warred with the Lydians, at such time as the day was turned into night: and who having purchased the favour of all Asia that lieth about the river Halis, mustered a power of men against the city Ninus, aswell to take revenge of his father's death as to vanquish and destroy the city.  
But in the mean time while he foiled the Assyrians in the field, and held them at bay within the city, he was of a sudden encountered with an huge army of the scythians lead and guided by Madyis their king, successor to his father Protothias. Who having driven the Symmerians out of Europe broke from thence into Asia, and being in quest and pursuit of those whom they had flighted in battle came into Media.  
The distance between the two rivers Maeotis & Phasis even unto the country of Colchis is 30. days journey for a light footman: but between Colchis, & the land of the Medes the way is short, & the travel easy, one only region lying between them, which is the country of the people called Saspires: which after we have passed, the next step is into Media. Notwithstanding the Scythians took not this course but fetched a compass about another way, towards the upper regions leaving the mount Caucasus on their right hand. The Medes entering battle with the Scythians. were by them vanquished, and lost the title and superiority of all Asia. Wherefore the Scythians surprising the dominion of Asia, went from thence the next way into Egypt, but arriving in Syria Palaestina they were met by Psammiti●hus Prince of the Egyptians by whose gentle entreaty and great rewards they were stayed from going any further, wherefore retiring back again after they were come to the city Ascalon in Syria, many of them passed by quietly, without offer of damage or injury, howbeit some drooping behind rifled the chapel of Venus Urania, being of greatest standing 
The most ancient temple of Venus.  and antiquity, amongs all the temples that were ever erected to that Goddess: for the Palace of Venus in Cyprus took original of this, as the Cyprians themselves testify. The temple also extant at Cythera was built by the Phaenicians, which were a progeny and offspring of the Syrians. But the Goddess moved with wrath against those that wrought the spoil and pillage of her temple, punished both themselves and all those which came of them with the feminine sickness. Which thing the Scythians also grant: who are easily brought to confess that the cause was such, and none other why they are tainted and infected with this disease. Neither is it hard for those that travail into Scythia, with their own eyes to behold them, which are thus diseased, whom the Scythians call Enareas, that is, execrable and accursed. Asia therefore was held by this people 28. years, for which time proudly and injuriously exercising 
Asia held by the Scythians 28. years.  government they made waste and havoc of al. For beside the ordinary pension of tribute, they exacted so much of every one severally as their pleasure was to rate them at.  
Wherewith also hardly satisfied they committed spoil and robbery throughout all the country. Wherefore Cyaxares and his people the Medes, entertaining the most part of them with sumptuous feasts, and all sorts of delicious and dainty fare: watching their time when the Scythians were overladen with drink, they set upon them and slew them. By which means recovering the empire with all that they had before, they took also the city Nynus. The which in what sort it was by them taken, and how they brought under their rule all the Assyrians, save only Babylon, it shall else where be declared.  
Now when as Cyaxares had reigned 40. years and 
Cyaxaresraigned 40. years. Astyages 4. un.  reclaimed the kingdom from the Scythians, he ended his life, & Astyages his son ruled in his stead: of whose loins issued a goodly gentlewoman named Mandâne: whom her father on a night dreamt to have let her urine in so great 
der whose reign is contained the famous story of Cyrus. The 2. dreams of Astyages concerning his daughter.  abundance, that to it filled the whole city, and covered Asia with a main flood. The meaning whereof after he had learned of the Magi (who had skill to lay open & interpret dreams) atteynted with exceeding fear, he resolved to mary his daughter (being now of ripe years) to none of the noble blood of the Medes which might seem worthy of her person: but to a certain Persian named Cambyses, whom he knew to be of a good house and of nature remiss and quiet. Albeit with himself in far less account than a mean man of the Medes. The same year he had placed his daughter with Cambyses, he saw another vision no less strange than the former: wherein there seemed unto him out of the womb of his daughter to grow a vine that overspread & shadowed all Asia, and having knowledge what it meant, immediately sent for his daughter from Persia, where she abode: to whom being great with child, and near the time of her delivery, he assigned a straight and diligent watch, in full purpose to destroy that whatsoever she had brought forth into the world: being given him to understand by the wise Magi, the interpreters of dreams, that the issue of his daughter should reign in his ●leed.  
Which thing Astyages carefully noting, presently at the birth of Cyrus, sent for Harpagus his most familiar and faithful counsellor, and the only solicitor and dealer in all his affairs. To whom he said on this manner: My good and trusty servant Harpagus, I straightly warn thee not to neglect the charge I shall lay upon thee, nor in any wise to delay the speedy dispatch and accomplishment of the same. Beware thou dost not deceive me, and take heed, least reposing thy trust in other to do it for thee, thou be a cause unto thyself of grievous revenge.  
Take this little bratte of my daughter Mandâne, and, tarry it home with thee to thine house, and slay it: which done, take order also by some secret means to see it buried: to whom he answered. Most noble Prince, your majesty at no time enjoined aught to Harpagus that he scorned to do, and shall he from henceforth neglect your hests?  
Be it your will and pleasure, I shall do it: it is my duty & devoir to perform it.  
Which having said, the young infant was delivered into his hands in a rich and coastlye mantle whom he receiving departed home to his own house the tears trickling down his cheeks for sorrow. Whether being comen he opened to his wife all the words that had passed between himself and the king, who began to demand him in these words. And what then my lord are you minded to do?  
Certes (quoth he) albeit I am commanded by Astyages: yet while I live will I never be brought to commit so detestable a villainy: be he never so mad, and ten hundred times more enraged than he is at this present, both for that this poor silly brat is of mine own kindred and alliance, and then because Astyages himself is now old and without issue of a man child. After whose whose death if by fortune his daughter should aspire to that crown (whose son I am charged to bereave of his life) what else could I hope for but the most cruel and miserable death that could be devised? Nevertheless, for mine own safeties sake, I hold it necessary this child should die, yet not by any of mine, but by some of the kings own servants. His talk ended, forthwith he sent a messenger to that herdman of Astyages whom he knew wost conveniently to be resident in such pastors and hills as were haunted and frequented with wild beasts. The heard man's name was Mitradates: whose mate in bed and fellow in service was a poor lay woman named in the Greek tongue Cyno, which signifieth a bitch: in the Median language Spaco, Spaca, in the common use of their speech being the right name for a vitch  
The pastors where he grazed his cattle were bordering to the foot or bottom of a desert mountain, lying to the North side of Eobatana, and to the Euxine sea: all that coast of the land of Media which tendeth towards the people Saspires, being very high & full of hills and forests, but the rest much more low and plain. The herdman receiving the messsage, and repairing to the house of Harpagus after he was comen thither, he began to salute him in these words. Gentle syria (quoth he) it is the kings will you take this little infant and lay him in the most wild 
Harpagus delivereth the child to the kings neatheard to lay out in the desert.  and desert place of the woods where he may soon be devoured. Which words his majesty commanded me to say unto you, with this greeting moreover, that if in case thou make not speedy dispatch of it, but by some means save it and keep it alive, thyself in stead thereof shalt die the death. Which thing also that it might be done without deceit, he gave me in precise charge with mine own eyes to behold the child dead, with which words the poor soul took the babe, and returned the same way he came to his base and simple cottage. Now it fortuned that all that day his wife lay in travail of childbirth, and (as the Gods would have it) in the mean space while her husband went to the city, was delivered of a son: being very solicitous and careful one for another: Mitradates for that safe delivery of his wifet Cyno for the good success of her husband, who besides custom was sent for by Harpagus. Being returned home, & with great joy received of his sorrowful wife, she curyously demanded of him what the cause might be, that in such post hast he was summoned by Harpagus to come to the city. To whom he said (my dear wife) at my coming to the city I both heard and saw that which I would to God I had never seen, nor it had been done by our Lords and masters. All that house of Harpagus resounding with tears and yelling with most pitiful outcries and lamentation. Wherinto after I was entered all aghast & astonished for fear I beheld a comely young child lying in the mids of the house quaking and cringe wrapped in a rich mantle of gold and diverse colours, whom Harpagus (having espied me) commanded me to take by and by, and cast it out in the main forest for a pray and spoil to the savage and ravenous beasts: adding moreover that Astyages charged me so to do, with great threats and men●cinges if I should do otherwise. The child I took and have brought with me supposing it to belong to some one of the court: for that I would never have thought it to have been of the kings own blood. Notwithstanding I marveled much to see that so richly arrayed with gold and sumptuous attire: as also what it might mean that Harpagus and all his family so bitterly wailed in extreme wae and heaviness. Now in the way I was acertay●ed of all the matter by a servant that brought me out of the city, and delivered the child into my hands: who told me it was the son of Mandane our kings daughter, begotten of Cambyses son of Cyrus,, and that Astyages commanded it should be slain: and this is he. Wherewithal he unfolden the mantle & showed the child to his wife. The silly woman beholding the young babe to be fair and beautiful and of body large and well proportioned, fell down on her knees, and bathinge her husbands feet which her lukewarm tears she besought him in no wife to imbrue his hands in the blood of an infant so goodly and well favoured. Who alleging that it could not be otherwise, because that Harpagus would send his servants to see it dead, and that himself should be miserably tormented to death. The woman which by this time had set abroach a new devise begun a fresh to counsel him saying. If there be no remedy but needs thou must lay it out: yet hear me once again & follow my counsel how thou mayst craftily dispense with the king's commandment and save the child. This day have I brought forth a young infant which was still borne and dead in that womb. Take it therefore and saying it out in the desert: let us keep and foster this in the steed, so shall it neither be known that thou hast disobeyed the king, and ourselves shall gain the heavenly joy of so goodly an infant. By this means (my good husband) both our dead child cast out in this kingly vesture shall enjoy a royal and princely sepulchre: and this poor silly innocent that is assigned to die shall be preserved 
Mitradates' moved by his wife laid out a dead child of his own in s●eed of Cyrus.  and kept alive. Which devise fytted the neatheardes' humour so well that without any longer deliberation, he put it in practice. Wherefore giving to his wife the child which he was minded to have slain, his own bratte that was still borne gallantly decked in the others array, he took and laid out in a most wild and waste mountain. Which done the 3. day after he had cast it forth (leaving another to oversee the neat) he posted him to the city to the house and mansion place of Harpagus, giving him to understand that the child, was dead, and that for more assurance he might behold it where he lay: who sending with him certain of his servants in whom he reposing geatest affiance willed them to take view thereof, who finding it to be so (as they thought) in steed of Mendanes son took the herdsman's 
Cyrus' brought up by the graziers wife.  child, and buried it. Now the other young brat that was after called Cyrus was brought up and cherished by that graziers wife who notwithstanding, as yet did not call him Cyrus, but by some other name. The child arriving to the age of ten years, descried his progeny, and opened himself by this deed, and sporting in a village where the heard grazed, and being at sport and play with his equals, he chanced by the other children his playfellows to be choose king.  
The boy incontinently limiting to every one his 
Cyrus descryeth his progeni and causeth himself to be known.  proper charge, took upon him like a young Prince in deed, ordaining straight some of them to build housen, and others to guard his Body, and to attend upon his person, one for the steward of his court, another for his legate and ambassador to foreign countries: lastly such a one as might control and oversee the rest: binding every man with a several duty. Among this company of little wags there used to play a young boy the son of Artembares, a man of great calling and principal respect among the Medes, whom Cyrus for that he refused to obey his authority, and do as he bade him, caused the other boys to take and lay hold on, which they doing, he beat him spitefully & without measure. The boy taking it heavily to be thus abused, was no sooner escaped from them, but he ran home crying to the city where his father dwelled and complained of the wrong & violence done to him by Cyrus: albeit not calling him Cyrus (for as yet he had not that name) but the son of Astyages herdman. Artembar es transported with choler, in a rage took his son by the hand, and lead him to the king, where declaring the intolerable misusage of his child, opened his coat & showed his shoulders, saying. Is it meet (O king) that we be thus abused by the wretched brat of thy herdman? Astyages willing to gratify Artembares and do him honour by revenging his sons quarrel, caused the heardmas boy to be sent for: who bring come, Astyages casting towards him a starve and frowning look, began in this wise: why sirrah (quoth he) you little punion, is it for so base a brat as thyself, borne of a beggarly vassal, to scourge and whip in such sort a child sprung of a noble house, whose father is one of the peers and chief men of my realm? The boy beholding the king with a bold and steadfast countenance answered thus. Why my Lord (quoth he) that which I have done I have done by justice, for our town boys, in whose crew this 
Cyrus' his bold answer to Astyages.  was, appointing me their king, as the meetest of them all to bear rule, this fellow would not obey me, and thought scorn to do as I bade him: for which cause according to his due desert I sharply punished him, and if I for so doing be worthy to be beaten, here I am do with me what thou wilt. Whiles the boy spoke these words, Astyages his heart began to rise: for he seemed to himself to acknowledge the countenance of the boy, calling to mind the form and signs of his face, besides, his stately and liberal gesture: the term also of his years hit so pat with the time of his casting out, that he verily thought him to be his young nephew. Whereat some what astonished he remained silent for a space, & hardly at the length returning to himself (being desirus to send away Artembares, to the end he might talk alone with the herdman) he spoke thus. My meaning is O Artembares (quoth he) in such sort to deal in this matter that you shall think yourself satisfied, and your son have no cause to complain. With which words Artembares taking his humble leave of the king, Cyrus was lead into an inner par lour. Astyages being now alone with the herdman, began to parley with him where he had the boy, or how he came by him. Who thinking it best to stand to his tackling affirmed stoutly that he was his own son, and that his mother was living with him at home at his house. To whom the king casting an angry smile: Certes (quoth he) good fellow thou art not thine own freynd to run wilfully into the briars, and to be cause unto thyself of a terrible death: and presently making a sign to his guard to lay hold on him they took him in purpose to have lead him away. But the miserable neatheard oppressed with extremity and driven to so near a straight, resolved with himself abandoning all feigned allegations to seek refuge by confessing the truth: wherefore opening the whole matter from the first head and beginning, he fell down on his knees, and humbly craved pardon of the king. Astyages hearing him without gloze or colour to speak as it was, made light of his fault and let him go, sending certain of his court for Harpagus against whom his stomach was inflamed with great wrath and indignation, to whom appearing in presence he spoke as followeth. Tell me Harpagus in truth (quoth he) by what death didst thou murder the child that I gave unto thee begotten & borne of my daughter Mandâne: who seeing Mitradates the herdman present, thought it not best to dissemble 
Harpagus examined about Cyrus.  and conceal the matter by feigning, lest he were taken up for triping and convicted of a lie: but framing this answer: he said. My sovereign lord and King, after I had received the Infant at your grace's hand, I cast in my head the best way & fittest means to obey and fulfil your will: and that in such sort also, that avoiding your majesties displeasure, I might neither be a minester of bloodshed to your princely self, nor to your noble daughter. For which consideratian I wrought thus. sending for this herdman grazier of your majesties Neat, I gave into his hands the new borne brat, with a weighty and precise commandment from your gracious highness to put him to death: and in so saying I spoke no more than truth, for so much as your pleasure was it should be so. In this sort I committed unto him the babe with an earnest and careful charge to lay it out in the desert chases of the wild and inhabitable rocks & mountains, adding a hundred thousand threats of the most cruel and pestilent death in the world if in case he should let, or in the lest point refuse to perform it with diligence. Which done by him and the infant being dead, of my most assured and trusty servants I sent some to behold the child having now expired and breathed forth his last blast who finding it cold, and without sense, laid it in the earth and buried it. This stands the case O king and by this death the child perished. Now as touching this discourse of Harpagus his talk was directed and grounded on a flat and sincere truth.  
But Astyages making no semblance of anger of that which had happened, began and told him first of the heard man's confession proceeding orderly with the rest, till at length he came to say thus. For that the child liveth and by the benefit offortune and favour of the Gods hath escaped death I greatly rejoice as being disquieted with no small anguish and torment of conscience to consider the villainy and wicked treeson wrought agaynstyt, and being often challenged by my daughter, for the privy murder and concealed death of her child, I was not a little gauled and astlicted in thought. But in that fortune hath turned all to the best: send me hither thy son to be a playfellow and companion to my little nephew, and see thou come thyself back again and accompany me at supper. For the truth is I am in purpose to do sacrifice to the Gods immortal for the safe recovery of the child, to whom the honour and chief praise of this gracious and fortunate hap doth esspecially belong.  
Harpagus hearing this, did his humble reverence to the king, exceeding joyous at the favourable issue and good event of his fault, and not a little glad besides that as a fellow and companion of the kings mirth and comfort he was invited to supper. Wherefore departing home he no sooner entered within the doors but with all speed he caused his son to be sought out, whom being of the age of 13. years he sent to the court willing him to do whatsoever he was commanded by the king. Himself as one ready to leap out of hysskynne for joy, with merry countenance and smile cheer declared to his wife immediately the whole course and tenor of his happy success. His 
Harpagus his son slain & ● dressed in a barket.  son arrived at the kings palace: Astyages incontinently slew, and cutting and dismembringe him into small pieces: part thereof he commanded to be roasted, and other part sodden: both excellently well seasoned and relished, to be kept in a readiness. At supper time the guests being gathered together, and amongs them Harpagus the king himself with the rest were served with messes of mutton wherewith the board was generally spread, save only Harpagus, before whom were set the parts of his torn and mangled child, except the head, the hands, and the feet, which were severally kept and set aside in a basket.  
Of these lamentable deintyes, after Astyages judging his guest to have well fed, he demanded him the question 
Harpagus feeding of his own child.  how he liked his cheer: who having avouched himself greatly delighted therewith as the sweetest and most delicate meat that ever he tasted: certain appointed for the nonce drew near with the basket containing thehead, hands, and feet, who willing him to open it, and choose of those things which were in it what liked him best, he discovered the maund and beheld the residue of his murdered child: wherewith somewhat abashed, yet patiently kept himself from open outrage. Now Astyages asking him whether he knew the head of that beast, of whose flesh he had fed so freshly, he made him answer, yea, & stood contented with that, whatsoever his majesty should do at any tyme. Immediately he arose from the table and taking the remnants of his unfortunate and wretched brat, framed his steps towards his own house, in mind (as I judge) to inter and bury the remnants of that accursed and boucherlye act. On this manner did king Astyages take revenge of his faithful and beloved servant Harpagus. After which entering into deliberation of Cyrus, he called for the wise men named Magi, by whose means he came to knowledge of his dream, to whom after they were come he moved a question about the true construing and exposition of his vision, who yielding the same answer that they did before, that it behoved the boy if he were living to reign and be king. Astyages 
Cyrus' by the counsel of the wisemen was senthome to his parents  took immediately their talk by the end, and going forward: Of a truth (quoth he) it is most certain that the Child is living, and fareth very well. And when as in the Country where he was brought up, the children of his own village in wayof pastime had made him a king look what they do that are kings indeed, the selfee same in like manner did he. For appointing his wayghters, his porters, his messengers to go to and fro with other such like duties and offices, he bore himself amongs them like a young prince.  
Now tell me therefore you that have skill, what think you of this? If the child live (say they) and have already borne rule and that not advisedly or of premeditate purpose but by chance & destiny. Be of good courage then (O king) we warrant you he hath taken his leave and shall rule no more. For some of our prophecies, sothsayinge, and conjectures come to small effect: & as mere fantasies, and idle dreams prove very light and fall to nothing. Surely (quoth the king) and I think no less being of this opinion also that for as much as he hath once been named & held for a king, my dream hath his end, and that we have no more need to fear him any longer. Nevertheless I leave it to your wisdom carefully to consider what may befall, and give me such counsel and advise as may be safest both for the maintenance of my sceptre and for the continuance of your own estates, to whom they answered. It is greatly to be wished and desired of us (O mighty Prince) that thy kingdom perpetually endure, for otherwise if it should descend or be translated to this boy, which is a Persian what could we look for that are Medes and aliens, then to be held and kept under in bondage and slavery. Whereas on the other side under thy government (whose natural subjects we hold an account ourselves) we are in manner princes over them, and with thyself in great credit and honour. By how much the rather we ought to have diligent respect of thy prosperous reign, and at this time also to advertise and warn thee if we saw, or were privy to ought that might be prejudicial to thy royal person, but for as much as the vision is comen to so slender proof, that in event it seemeth a trifle, both ourselves are in good hope, and will your grace also not to despair, but to send home the child into Persia, to his parents: whereat Astyages greatly rejoicing, calling for Cyrus said unto him: My son, albeit heretofore by means of a fond & frivolous vision, I did thee injury: yet by thine own good fortune and happy destiny, thou art kept alive. Now therefore joyfully get thee home to the Persian▪ with those whom I have appointed to be thy guides, where thou shalt find a father not like to the herdman Mitradates, and a mother much better than thy nurse Cyno. With which words he took his leave of him and sent him away.  
When they were come to the house of Cambyses, Cyrus was received of his parents, who having knowledge that 
Cyrus' received of his parents.  he was their son, kissed and embraced him a myllion of times, holding themselves the most happy and fortunate people in the world, for the sudden and unhoped recovery of their sweet son, whom they never thought to have seen alive. And curiously demanding of him how, and by what means he escaped, he made them answer, that till this time he never knew: being altogether ignorant of his kindred & lineage, adding moreover that for aught he knew he was the very natural and lawful child of Astyages his herdman, save that only in the way he had intelligence of his whole misfortune & strange hap by those which were given him of Astyages for his safe conduct into Persia. He declared therefore in what sort he was nourished, & kept up by the field man's wife, whom in all his talk he greatly praised and commended, in so much that always at one end of his tale was his sweet and dearly beloved Cyno: which 
The cause of the fable that Cyrus was said to be brought up of a bitch.  name his parents hearing, to the end that deliverance of their son might seem more strange & miraculous, they blazed abroad that Cyrus' was brought up & cherished of a bitch: whereof consequently sprang and arose a feigned tale.  
Cyrus' growing in years and approaching near to man's estate, waxed of all equals the most valiant and hardy, & in passing favour & goodwill with all men, whom Harpagus oft times urged by sundry gifts and presents to take revenge of his grandfather Astyages. For saying that by himself being a private man there was no way to repay the injury done him by the king (Cyrus being now at ripe and mature age) he thought good to make him, who had all one cause to have all one quarrel. Furthermore, he wrought this, at what time Astyages through the peevishness of age dealt very cruelly, and like a tyrant with the Medes. Harpagus clawing favour, and insinuating himself with the Peers of the realm, persuaded them to deprive Astyages of the supreme dignity, and make choice of Cyrus for their high and sovereign Prince. And seeing his pretended treason prettily well to fadge & go forward, willing to make Cyrus of counsel (which thing for that all the ways into Persia were intercluded & guarded by watch and ward, was hard to be done) he came in mind of this conceit: having finely and cunningly drawn out the garbedge of an hare, he conveyed into her belly a letter wherein 
Harpagu●conuayghed a letter to Cyrus in the belly of an hare.  was set forth and declared his whole mind: which together with the hare and nets delivering to an huntsman, one of his own housholdseruauntes, whom he especially trusted, he sent into Persia, giving him in charge to deliver it into Cyrus his own hands, and to request him to cut up the hare secretly by himself and without company. The fellow faithfully executing his masters will, took the hare to Cyrus, who opening her belly found the letter enclosed, which he unfolded and read in these terms.  
Thou son of Cambyses (whom no doubt the Gods 
The letter.  tender and regard, for otherwise thou hadst never mounted to so great estate) take vengeance now of Astyages, the seeker of thy utter spoil and destruction.  
For by his desire thou hadst died the death, but by the favour of the Gods & by means of me, thou remainest alive. All the course of which thy bagicall and unhappy fortune I doubt not but thou knowest of old: as also the villainy and execrable wickedness done to me by Astyages, in that myself refusing to kill the gave the overinto the hands of his neathearde.  
Now therefore if thou wilt listen to me, the whole kingdom of the Medes shall be subject to thy power. Seek first of all to allure the minds of the Persians to slip choler, and rebel, which done put thyself in voyage against the Medes, in full hope and assurance to enjoy the crown. For be it myself or any other of the nobles of Media whom the king shall assign to come forth against thee and give the battle, we have all given hands with one consent to rebate the power of the Medes, and joining ancients to march under one banner, to the utter overthrow and deprivation of that cruel and malicious tyrant. The account is cast, the reckoning made, and nothing wanting, but that which we earnestly with for, and shortly for, thy quick and speedy arrival. The letter read and perused, Cyrus cast with himself what sleight or art he might now use to induce and move the Persians to sedition and finding 
The device of lying to move the Persians to rebellion.  one not altogether unfit for his purpose, he determined to make trial thereof, indytinge a letter in such words as he thought best, after this he summoned a general concourse and meeting of the Persians, where opening the letter he signified to them that Astyages had appointed him lieutenant or principal of Persia. For which cause you Persians (said he) I will and command you, to resort hither every man furnished and provided of his hook or bill, which charge given he brakeup the assembly.  
Now it is meet we know that many sorts of people are contained under the general name of Persians. Certain whereof Cyrus calling together enticed them to rebel, which were such that of them all the rest depended.  
The names of the people be these.  
The Arteatians, Persians, Pasargadians, Meraphians, Masians: of which number the Pasargadians are the most noble and renowned: amongs whom is the stock and family of the Achaemenides, out of the which the kings of Persia are always chosen and elected. There be also other Persians besides these, as the Parthelians, Derusians, Germanians, addicted to the trade of tillage and manuring the ground. Other also that have principal regard of grasinge and feeding cattle, to wit, the Dayans, Mardians, Drophicians, Sagartians. All which ready priest with their sickles & hedging bills, Cyrus took and lead into a field of 18. or 20 furlongs exceedingly overgrown and pestered with bushes, which in one days space they clean cut up and carried away. Wherefore the next day following he commanded them to be present again every man handsomely and well arrayed. Himself in the mean season gathering together whole herds of goats, sheep and oxen, all that his father had, he slew them to make provision of a sumptuous and magnificent banquet wherewith to feast and entertain the whole host and company of the Persians. The next day ensuing when (as Cyrus had commanded) the Persians were assembled and comen together, he caused them to sit down in a great and large field, where as merry as crickets, they fell freshly to those chats which in great plenty and abundance were set before them. At after dinner Cyrus demanded of them whether of the two they rather wished, the labour past, or the pleasure present. To whom they replied that there was no comparison or equality between them: for as no pain and misery was absent from the one: so no pleasure and felicity was wanting to the other. Which their answer Cyrus taking hold of presently went forward saying. My friends and countrymen of Persia, even so it fareth with you, and at such choice and election you now stand. For giving your consent to obey and follow me: both these and many other infinite commodities shall redound unto you, without the toilsome yoke of servitude and slavery, but refusing my counsel, a whole sea of miseries do daily threaten you, not unlike the toil and wretchedness that yester day you abode. Be ruled then by me and attain your freedom, for both I myself am provided by divine lot and appointment of the Gods, by whose means you should enter into this paradise of blessedness, and you in nothing (especially in martial courage) were ever accounted inferior to the Medes. What resteth them but that in defiance to Astyages and the title of the Medes, you cast of the yoke of servitude, and become free.  
The Persians long since moved with disdain to see themselves overtopped and kept under by the Medes: having the 
The Persians rebel.  opportunity of a captain, with hands and feet (as they say) vowed themselves to obey Cyrus, and recover their liberty. These things sounding in the ears of Astyages: Cyrus by a pursuivant was cited up to appear at the court: whom he returned back again with this answer, that his meaning was to come very speedily and somewhat to soon for his purpose. At which news Astyages immediately prepared a power of the Medes, over whom in an ill hour he placed Harpagus general, not minding the injury he had done unto him. The army prepared, and the Medes & 
Harpagus leading the army of the Medes joineth his whole power with Cyrus against Astyage●.  Persians meeting in the field: they which were not privy to the purpose of Harpagus, began to fight and bicker with the enemy: the rest without offer of violence joining with them. Other there were, that with small resistance turned their backs to the Persians and fled amain.  
The host of Astyages being in this wise dispersed and shrunk in the wetting, news was brought thereof to the king, who in a great heat of choler and outrage, menacing 
Astyages hangeth the wise men for counselling him to let Cyrus go.  Cyrus said. Let the traitor be assured he shall not thus escape. How be it, first of all apprehending the wise men Magi, by whose counsel he was brought to let Cyrus departed, he hanged them up every man, not leaving one alive. After this he put in armour the rest of the Medes, that were in the city both young and old: with whom being present in the field. After that for a while he had abidden the might and power of the Persians, he was driven to fly, and 
Astyages taken captive  in the flight was taken alive, with the loss and perdition of his whole army. Over whom being now captive, Harpagus his counsaylour greatly insulted, with open scoffs and reproachful taunts, omitting nothing that might gaul and grieve him to the very heart: laying in his teeth the supper wherein he had caused him to seed of his sons flesh. For which cause he had now made him of a king a vassal. Why then (quoth Astyages) dost thou now challenge the dead of Cyrus to thyself, who alleging on the other side that it was his deed and done by him, for that Cyrus was moved there unto by his letters. Astyages answered that of all men he held him most void of wit and goodwill to his country. The one, for that having power to be king himself, he had yielded it over to an other: the other in that for malice of one supper he had brought his own country into perpetual thraldom. For had it been necessary to have put over the kingdom from himself to an other, it had been much better to have chosen a Mede then a Persiam whereas now the Medes being nothing guilty of that fact, were become of rulers, slaves, and the Persians that hitherto had lived in bondage were now come to be lords themselves.  
On this manner king Astyages having the space of 35. 
Astyages reigned 35. years.  years borne rule in Media: was deprived of his seat: by whose cruelty and sore dealing the Medes came in subjection to the Persians after they had held the supremisye of all Asia above the flood Halis an hundred twenty eight years, saving the ●yme that the Scythians obtained the empire. Afterwards the Medes repenting themselves of that they had done, revolted from Darius, but being overcome in battle, they were again perforce driven to obedience.  
The Persians by whose means Cyrus vanquished his grandfather Astyages, having the chief rule and dominion of Asia. Cyrus' doing no violence to Astyages, kept him in his house to the hour of his death. Such therefore was the birth and education of Cyrus, & the means whereby he achieved the kingdom: who not long after triumphed over king Croesus his professed enemy, of whom we spoke before: by which his victory he won the full title & possession of all Asia.  
Furthermore the rites and customs which the Persians' use I find to be these. First for images, temples, & altars, they never build any, and account it great folly and madness in those that do build them. For this cause as I judge they think not the Gods to come of the progeny and lmeage of men, as the Graetians do. Wherefore making choice of the kighest and most lofty hills of the country on the tops of them they do sacrifice unto jupiter by which name they understand the whole cope and vault of heaven, giving also like honour and reverence to the Sun, the Moon, the Earth the Fire, the Water, and the Winds: imputing to these alone a divine nature and deity, which from the beginning they have had in honour. Notwithstanding in course of time they began to buckle and pray to Urania: which manner they drew from the Assyrians and Arabians. Venus of the Assyrians is called Militta, in Arabia Alitta, by the Persians Metra. The ceremonies ordained by them to be kept and observed in time of sacrifice are these. They neither set up any altar, or kindle any fire at all, omitting also to say or taste of the sacrifice before the immolation. Pipes, miters, saltcakes, they never use. But as every one is purposed to make oblation to the heavenly powers, so leading his host or sacrifice into a fair and cleanen place, he humbleth himself in prayer to some one of the Gods having his head decked with a nightcap usually worn of the women of Persia, bound about for the most part, and environed with myrtle. Being always provided that the party which maketh the offering hold it not lawful to pray for himself only or to make supplication for any private or peculiar commodity of his own, but universally for the whole realm and multitude of the Persians, and chief for the king. The sacrifycer himself being a part and parcel of the whole number: so that in praying for all others he prayeth for himself. This also: cutting and hewing the hallowed beast into small and slender pieces, they incontinently boiled it: which done making diligent inquisition for the softest and smoothest grass they can find, and especially trifolly or three leaved grass, they spread thereon the sodden flesh, over which a Magician yalpeth out a song of the beginning & childhod of the Gods, whichthey account a most forcible and valorous incantation. Without this Magician: They hold no sacrifice lawful or rightly performed. After this the sacrifycer taketh the flesh, and applieth it to what use it seemeth him good. Of all the days in the year they observe with greatest joy and solemnity their birth 
The celebration of their birth day in Persia.  day. Wherein, then at other times, they use larger diet with greater plenty and abundance of meat: in so much that the richer and wealthier sort set whole oxen, camels, horses, and asses upon the board, prepared and roasted in a furnace. Such as are of meaner ability and substance celebrate their nativity with beasts of less quantity. Little meat sufficeth them: the greatest part of their provision consisting in choice chats and iunkettinge dishes. And those not very toothsome and dainty. Hereof it cometh that the Persians object to the Grecians their short meals & quick dinners, for that (say they) they have nothing pleasant, delicate, or worth eating, whereby they may be alured to sit long at meat. Which if they had (no doubt) they would quatt their stomachs to the full and seldom or never arise hungry.  
Moreover the Persians generally are very much given to wine. Being notwithstanding forbidden by the law to parbreak or vomit in company, or to make water where they 
The regard of good manners  may be seen, which manner and custom they keep as yet. Commonly when they have typled so long they see a piece of the devil, they by and by fall into question and consultation 
The manner of their consultation.  of grave and serious matters: and look what is agreed upon among their cups the same thenext day following is propounded by the host of the house where the Senate was held: and if in like manner they allow and think well of it being sober, they use it, if otherwise, they refuse it. On the other side what soever in time of sobriety hath been determined by them, the self same they ruminate and run over a fresh, being well mostned with wine.  
If they meet one an other in the way it is no hard matter to know whether they be equals or superiors each to other. For being of like reputation they kiss each other on the mouth. If the one be somewhat the others superior, after a more modest and bashful fashion they kiss on the cheeks. If much more set by and of far greater regard the base and unnoble falleth flat on the earth in honour and reverence to the other. bejhaving themselves with all dutiful demeanour and courteous usage towards them, which are next dwellers, and neighbours unto them.  
In the second degree embracing and making much of those who dwell near also and border upon their neighbours, and so consequently the nearer every one is in place to them the greater he isin friendship and familiarity, esteeming themselves of all men the best.  
To those which are furthest separate and disjoined from them in distance of place they disdain to show the least point of civility, in full account that of all men living there is none like unto themselves in any thing, and as every man hath nearest propinquity to them in place and neighbourhod so they deem him to excel others in virtue and good living, making least account of those that dwell furthest of and most of themselves.  
Furthermore in the time of the Medes empire, certain families exercised mutual government, that is, were rulers over some and ruled by others, for the Medes generally wear rulers and chiefly over those that dwelled next them: who in like sort had the oversight of such as bordered upon them: to whom also in order was permitted the rule and moderation of others. Like to this manner of government was the love and familaritye that was also of the Pesians, always loving those best that were their nearest neighbours. Of all countries in the world the Persians are most delighted with foreign and outlandish manners: wherefore leaving their own country vesture, they put themselves in Medish attire, deeming it better & more seemly the●their own, wearing upon their hands a kind of placars or stomacher used of the Egyptians. Moreover they are drawn with all kind of pleasure & delight which they can either invent themselves or learn of other: learning of the Grecians to be in love with beautiful boys. They wed many virgins, & woe more concubines. In the next place to strength & valiant courage, they make most of him that hath most children, whom anually the king endueth with a great reward as though he had atchined some notable act. Their children from 5. year old till they come to 20. they train & bring up in 3 principal things in riding, in shooting, & speaking truth The child never cometh into the father's sight before he ●e 5 year old, but is brought up privily among the company of women, to the end that if the child die before he aspire to that age the father may conceive no grief or sorrow for the same. Which custom truly I greatly commend: as also this that it be not lawful for the king for one offence to bereave a man of his life: nor for any of that Persians to practise cruelty upon his family being moved thereto by one only transgression  
But breathing upon the cause if by good advisement he found more and greater faults committed then duties● performed: then to give the bridle to his anger & work his wil Besides they are in opinion in that country, that no man at any time slew his own father: but that the child so doing upon examination and trial had of his birth is aways found to be a bastard and changeling.  
thinking it a thing unpossible that the natural child should ever adventure to brew the destruction of his own and lawful sire. Whatsoever is dishonest to do that also they esteem unseemly to speak. But of all things they account it most abominable to lie: and next to that to be much in debt: both for many other respects, and chief because they think it scarce possible for him that oweth much not to dissemble and lie much, if any one be infected with leprosy, or otherwise distained with uncleanness of the body, he may not come within th● city, or use the company of any Persian, alleging that for offence and transgression against that sun they were punished and attainted with such diseases. And if happily it befall a stranger or forreyver to be taken with such like sickness, they banish and expel him the country: for the same reason also chasting and skaringe all Pigeons and doves out of the circuit and compass of their region. It is open blasphamy with the same people, (not only repugnant to good manners and civility) to piss or spit into any brook or river, likewise to wash his hands therein, or any such like, whereof the water may conceive any manner filth or corruption: very devoutly and with great religion, yielding worship & honour to that floods & rivers. This also is peculiar to that Persians, which not marked by them, is known of us, that all the words in their language which consist of 4 or more syllables do commonly end in one letter: which letter the Doors call San the jones Sigma. And if we look more narrowly into their speech, and note that well we shall find not only some but all the names of the Persians to have their termination and ending alike which for that I know it assuredly I am not afraid to avouch it constantly, being in half a doubt in like sort to awarrant & bear out the truth of those things which the same people are said to observe about the dead bodies of their countrymen, whom (as the rumour is) they never b●ryeor intumulate before such time as either by dogs or fowls of the air, they are drawn and haled about. Which things that their wisemen do, whom they call Magi, I dare undoubtedly affirm, because they manifestly do them. The Persians therefore inrowling and wrapping that dead body in wax they afterwards interrupt and lay it in the grave. The Magi do much dissent and differ from other men: being also unlike and diverse in their customs from the priests of Egypt. For the Egyptian Priests refuse to defile and pollute themselves with the slaughter of any creature, saving of those which they sacrifice to the Gods. But that Persian Magi are not squeamish or dainty to embrew their hands in the b●●●d of any living thing what soever, only excepted a man or a dog esteeming it in manner of a conquest to be noted for a common killer and destroyer of Aunts, Serpents, birds, worms and such like, wherein they greatly glory. Sufficeth it now of the Persian fashions and order of living to have spoken hitherto, eftsoons making recourse to that from the which we have somewhat digressed.  
The people of jonia & Aeolia hearing the Lydians with so small endeavour and wellnigh without blows to be conquered 
The people of Greece offer themselves to Cyrus' todohomage.  by the Persians put in embassage to Cyrus' certain of the chief pears of either country offering to stand at the same conditions to him as they did before time to Croesus. To whose suit & humble petition Cyrus made answer by this similitude or apology. A certain fisher (quoth he) beholding in the sea great plenty of fish began to play very pleasuntly on his pipe su●yosing that at the sweet sound of his harmony the ●ish would have leapt out to the land: but frustrate of his hope, in a great heath cast his nets into the sea & iuclus●g a geate number drew to shore where seeing them leap and play upon the dry ground: Nay now (quoth he) you dance to late, seeing that when I piped before, you refused to come. Which speech he used for that having before time disdained his gentle offer being solicited by him to revolt from Croesus to the Persians: Now when they saw the world changed, & the event of things not answerable to their expectation, they made offer of their service, and signified themselves ready priest to do his commandments: wherefore moved with displeasure against them with this brief answer he sent them away. The people of jonia hearing this, repaired every one to their own cities, to fortify and make strong their walls. Having before by a general counsel or Synod assembled themselves in Panionium where they all met saving the Milesians whom Cyrus received into favour, under the same condition as he had taken the Lydians, to the rest of the jonians it seemed best by common consent to send legates into Sparta, aswell to certify the Lacedæmonians of their present estate as to crave & implore their assistance. The people of jonia unto whom the temple of Panionium doth belong, have their places of residence and abode so pleasant and delectable, that what for the excellent temperature and mildness of the air and divine benefit and commodity of the mountains, there is no people in all Greece comparable unto them. For neither the higher region nor the lower, neither the East cometh, nor the west approacheth any thing near to the excellency thereof, the one being for the most part very could or to much overgone with water: the other (that is to say the higher coast) burned up & pestered with heat, and dust. The language used in jonia is not all one, but reduced and brought to 4 sundry properties & forms of speech Myletus the chief city amongs them, bounding to the south, & after that Myrus & Pryene situated in Caria use all one tosig. But the cities in Lydia (to wit) Ephesus, Colophon, Lebedus, Teos, Clazomenae, Phocaea: albeit they agree not in speech with the places forenamed, yet between themselves they speak alike. The residue which are three: two are Isles, Samus & Chios: one in the main called Erythrae, do differ much in phrase and manner of words. Chios & Erithrae jumping in one, the other which is Samus challenging unto itself a diverse & strange form of language from the rest: wherbyit is evident, that their speech is qualified by 4 sundry differences.  
Of these people were the MILESIANS who under colour and pretence of fear came to league and covenant with Cyrus. As for those cities that were encompassed by the sea, they had less cause to fear & more to live in greater security than the rest. Both for that the Phaenecians were not yet tributory to the seat of Persia, and the Persians themselves were unaccustomed to sea battles & used no ships. The same for no other cause then that they knew the Grecians to be weak and mightles, and of all the rest, the jonians to be of least power and smallest valour, withdrew & alienated themselves from the other cities in jonia. Foras much as setting Athens aside there was no city of principal fame in all that toast. So that both other regions there inhabitant, and also the Athenians flatly renounced to be called jonians many of them being ashamed of the name. whereas contrariwysethe 12 cities are not alitle proud thereof greatly vaunting themselves under the title of jonians wherefore having once called themselves Paninoi, they built also atemple, intytling it after their own name Panionium, decreeing and consenting never to admit any other to the society and fellowship of the same. Neither was their any very desirous to be made partakers thereof saving the Smyrneans. The like thing happened to the Dorienses 
The difference of speech in jonia.  that inhabit Pentapolis which before was called Heya polis, who by the general decree and ordinance of the rest, arenot suffered to enjoy the liberties of the palace Triopium.  
Excluding therefore certain of their own native people For the violation and breach of a law or privilege belonging to the temple. For in the games of Apollo Triopius certain three footed stools being appointed for him that won the price (which nevertheless it was not lawful to carry out of the temple, but in the same place to make dedication thereof to the god) one Agasicles of Halicarnassus attaining the victory strained cursye with the law, and taking away the stole with him carried it home to his own house: For which deed the 5 other cities, Lyndus, jalissus, Cameirus, Cos, and Cindus. sequestered Halicarnassus being the sixth from the right and freedom of the temple: levying a mucle or pain upon the whole city, for the bold enterprise of their valorous champion Agasicles howbeit the jonians seem upon good ground and just consideration to have parted their country into 12 cities refusing to amplify and augment the number being just so many parts of Peloponnesus, wherein that time they dwelled, even as now also the Acheans, who drove and expelled the jones out of their proper seat are justly divided into so many parts. The first and principal whrerof is named Pallena: after which are recounted Aegyrae and Aagae perpetually washed and moistened with the pleasant stream of the river Crathis which is also called Italicus. In the next place are reputed the cities Bura and Helice, whether the jonians discomfited in battle by the Achoeans fled for succour, next unto Helice are these Aegion with the people called Rhypes, also the Patrenses, Pharenses, and the city Olenus, by the which scoureth the swift and main river Pyrus. Last of all Dyma and the Trytaeenses that dwell in the middle tract of the region. These are the 12 several and distinct parcels of Achaea: which afore time were held and possessed by the jonians, who for the same cause only, and none other kept the number of twelve Cities, without desire to multiply or increase the same. Whom precipuallye notwithstanding and above others to call jonians it were great madness, since the people Abantes also are of the proper lineage and natural stock of jonia, which nevertheless have estranged themselves from the name of jones Likewise the Minyans intermeddled and mingled with the Orchomenians, the Cadmaeans, Dryopians Phocenses, Molossians, Arcadyans, Pelasgians, Doors, Epidaurians, & many other nations confused and joined one with another. Of which number they that went out of the court or castle of Athens named Prytanêum and reputed themselves the noblest and most principal of the jones (at what time, being singled from the whole multitude of the Athenians they went to dwell in an other province) had with them no wives of their own: in steed whereof they used certain women of Caria, whose parents they had before time slain. By reason of which slaughter the dames of Caria, took a solemn vow (which they likewise caused their daughters diligently to observe) never to sit at meat with their husbands, nor call them by their own names. For that having cruelly murdered their fathers, their first husbands, & their sons: they had also haled them poor widows much against their wills, to their unchaste and filthy couches.  
All which things were done at the city Miletus in jonia.  
Furthermore the kings of jonia and such as wear advanced to the sumpreme regiment of the country: were partly of Lysia comen of the line of Glaucus' son of Hippolochus, and partly selected and chosen out of the City Pylus, drawing their progeny from Codrus son of Melanthus. Notwithstanding the name and title of the jonians, they most willingly hold and embrace, of whom we spoke before: and in very deed are naturally so: how beit not they only, but all the rest which coming of the Athenians keep and solemnize the festival days called Apaturia, are subject to the self same name. Which custom of celebration, is universally held and observed of all besides the Ephesians and Colophonians, who by means of a murder committed, are prohibited and restrained therefrom. Now it is meet we know that Panyonium is a certain holy and religious place in Mycale inclyninge to the North dedicated by the whole country of jonia to Neptune, surnamed Heliconius. Mycale is a promontory or high place lying in the firm land towards the sea, the wa●e side whereof pertaineth to the ys●e Samus. To this mountain the people called jones assemble and gather together, to perform the ceremonies of immolation and sacrifice, which they call by the name of the place Panionia. It is to be noted also, not only in the solemnity of jonia, but in the feasts & religious days of all the Graetians, how like unto the name of the Persians they end all in a letter.  
We have heard then of the cities of jonia, what & how many in number they are, it followeth, that we speak of 
Of the cities of Aeolia  those that are in Aeolia which are these Cumae, which is also called Phryconis, Larissae, Newalle, Tews, Scylla, Notium Aegyroessa, Aegaea, Myrina. Crynia. And these eleven were the ancient cities of Aeolia. Hereunto was added in in time past Smyrna, a city belonging to this region, which now hangeth as it were between the jonians and Aeolians, and is reckoned for part of neit her. Otherwise (as we see) both the nations had been equal in the number of cities. All the towns of Aeolia are spread in the main in power and dominion going beyond the jones but in the temperate calmness of the air coming far behind them. The 
The loss of Smyrna.  occasion & means whereby they lost Smyrna was this. Having entertained the Colophonians driven from their country by civil tumult and sedition: the people of jonia bearing grudge and malice towards them, lay in diligent weight to surprise and take their city. Which thing they did at such time as the Smyrneans were busied in the solemnising of Bacchus' festival, which they usually kept without the city. The jones therefore when every one went out stolen privily into the city, and shutting the gates held possession by violence. Which thing being known and speedy help yielded from all parts of Aeolia, they fell to condition the restoring to the Smyrneans all their necessaries and movable goods, it should be lawful for them to hold the city in peace: whereunto the contrary part having given their consent it was agreed by the eleven cities of Aeolia to divide the rest between them, everyone making choice of their own citizens. Such therefore and so many in number are the cities of the main, excepting those that inhabit Ida, which are not referred to the former account.  
This also: Lesbos is impeopled with five sea Cities planted in islands: having once also possessed the sixth called Arisba, with the Methymneans, seduced and withdrew from the rest, as allied to themselves in kindred and lyneage.  
There was also a city founded in Tenedos, and an other in the place called the hundred Iles. Now the people of Lesbos and Tenedos with the rest of the Grecians environed by the sea, had no cause to be dismayed or troubled. But the other cities of the land determined to take such part as the jones did and to follow them. Wherefore the ambassadors of both nations in short space landing at Sparta: they chose one Pythermus a Phocaean to be the mouth of that rest, and to reveal their suit to the Lacedæmonians, who at that fame of the ambassadors arrival flocking together in great heaps, Pythermus stood forth & in many words moved the Lacaedemonians to employ their aid & assistance to secure the rest: but they giving little ear to his talk which out purpose to move one foot in the behalf of jonia sent them away, Pythermus and his company in this wise repulsed, made speedy return to jonia. Howbeit the Lacedæmonians desirous to understand the success of Cyrus, and the Grecians sent forth a bragandyne or ship of espial to pry and listen how all things went.  
Who being suddenly driven to shore at Phocae a spied one Lacrines' the stoutest champion in the rout of Sardis, where king Cyrus made his abode to give him to wit from the Lacaedemonians that he should not endamage or abuse the Grecians any way under pain of their, heavy wrath and displeasure.  
Cyrus' hearing the bold message of Lacrines, demanded of certain Grecians that stood about him, what manner of fellows the Spartans were, and how many in number, which after he understood he made him this answer.  
Verily (my friend said he) I never stood in awe or fear of those which in the midst their city have avoid place whereby mutual oaths, feigned vows, and protestations, they defraud & cousin each other: whom if the Gods spare me life I will one day cause to leave of the regard of other men's miseries and bewail their own. Which words were uttered by Cyrus in mockage and derision to all the Grecians, for having such wide and waste marketplaces, for open sale and merchandise. For the Persians neither have any such place for exchange and chapmandry, neither are troubled at any time with buying or selling.  
After this leaving the rule and government of Sardis to one Tabalus a Persian: and having in like manner given one Pactyas a man of the country of Lydia in charge with the goods of Croesus, and the rest of the Lydians accompanied with Croesus, he took his voyage toward Ecbatana, the chief city of the Medes and having no great regard of jonia, albeit they were first to be dealt withal (as scanning more sedious in his head touching the babylonians, Bactrians, Sacans, Egyptians, all which he determined to assail by war) he sent against the jones some other of of his captains. Being newly departed from Sardis Pactias caused the Lydians to rebel from Tabalus, and the Persians, and having in his custody all the wealth and treasure of Sardis he took sea and levied a power of hired soldiers, procuring the help and supply of all the cities lying on the shore. Who being moved by his earnest entreaty joined with him: and removing his tents to Sardis, forced Tabalus to take the tower for his defence and safeguard, where he planted his army in a siege against him. Tidings hereof being brought unto Cyrus, who was yet in his journey, he turned himself unto Croesus, and spoke on this manner. When will it be O Croesus (quoth he) that I shall be quiet & have nothing to do? will the Lydiaus never leave of to trouble me and themselves in such wise? were I not best to make slaves of them and keep them under by miserable thraldom and bondage? For in this that I have already done I am not unlike to him that having slain the father, taketh pity on the children. Forasmuch as I have led thee away captive being more than a father to the Lydians: and restored to themselves their city again. So that I cannot but greatly marvel what cause might move them so suddenly to cast of obedience and become disloyal. Croesus' fearing lest in his fury he would have beaten down and defaced the city: began thus (and said) most worthy Cyrus thou hast spoken very well and wisely: yet never thelesse it behoveth thee to moderate thine anger, and not to suffer a city of so great fame and antiquity to be wholly overthrown: which (the Gods do know) is all together innocent both of the former offences that were done against thee & of the present treason which is now in hand, the first trespass (o king) I did myself, and I smart for it: the second hath Pactyas done, and let him feel the price of it. But to the Lydians (noble pr●●ce) show mercy & compassion, and find some means by enfeebling their strength to prevent their courage, and to take from them all occasion of treason hereafter.  
Command therefore that no man amongs them be found to keep any war like weapons in his house: ordaining besides that avorde their coats they wear cloaks, drawing on their feet pumps and buskins, enjoin them to bring up their children in playing on the cithrens, in singing, in keeping of taverns and vintninge houses: and undoubtedly thou shalt see that of valiant men and warlike people they will shortly become effeminate and like unto women: that there shall be no cause to fear least ever hereafter they rise against thee. These things Croesus put into his head, thirking it better for the Lydians to live in this sort then to be commonly sold for salves and vassals, knowing that if in case he had not framed a very reasonable devise, he could never have removed Cyrus from his purpose. It is also to be thought that he feared least the whole nation of the Lydians should be clean rooted out and destroyed by the Persians' if escaping this at any time hereafter they sought to rebel. Cyrus' right glad at the counsel and devise of Croesus, gave him promise to do thereafter, wherefore calling unto him Mazares a captain of the Medes, he warned him to charge the Lydians with the accomplishment and performance of all those things that Croesus had told him: with a strait commandment to let none of those escape unsold for bondmen which had accompanied the Lydians in the assault of Sardis. As for Pactyas the principal, he commanded himto be taken and brought alive. Which things after he had left to the discretion of Mazares, he proceeded immediately towards Persia his native country. Now Pacyas having knowledge that the army drew near, raised the siege and fled to Cumae, whom Mazares speedily arrived at Sardis, and hearing him with the rest of his company to be vanished away. first of all bound the Lydians diligently to perform all those things that Cyrus had commanded. In the next place sending messengers to Cumae to will them to render and yield up Pactyas. The Cumaeans took counsel together & decreed to send Branchyde to the God inguiring of him what was best to be done. For as much as in the place rested an oracle very ancient & of long continuance, which semblably the people also of sonia & Aeolia did use and frequent. This prophecy was situate in a certain field of the Milesi●ns about the haven Panormus whether the Cumaeans at this time sent for advise in their affairs, demanding what they might do in this case that might seem most acceptable and approved to the gods. Answer was made the Pactyas should be restored to the Persians: which the people hearing and thinking it wisdom to obey the oracle, were fully minded so to do. Howbeit, the more part of them bending & inclining hereto one Aristodi●us borne of Heraclides, a man of no small account amongs them, either for that he believed not the oracle or mistrusted the messengers that were sent unto it, earnestly with stood it tooth & nail, in no wise suffering the Cumaeans to obey the voice & suggestion of the God, whereupon it came to pass the other messengers were sent the second time, to wit the priests & religious men of the city, Aristodicus himself making one of the company, who being come to the place where the god held his seat, humbly besought him in these words. There came unto us (O king) a certain Lydian named Pyctyas prostrate in all humility, pitifully craving & beseeching us to save & assist him from the violent & cruel hands of his spiteful & enraged enemies we (albeit dreading the might & power of the Persians:) yet have not delivered him, until we understood of thy divine wisdom what pertained to us to do in so doubtful a case. Having ended his speech, he received the like answer as before, the Pactyas was to be yielded into the hands of the Persians': where with all Aristodicus being angry of set purpose wrought this fact. As he walked about the temple certain young sparrows & other birds that built there he took out of their nests & suddenly a voice was hard out of the inner part of the temple saying: thou wicked & malicious wretch what makes thee in this sort, to spoil the nests of my innocent suppliants, whereunto Aristodicus answering: (o king quoth he) dost thou so greatly favour and regard those that fly unto thee for succour, and yet biddest the Cumaeans to deliver Pacty▪ as into the hands of his enemies? To which the God replying. Truly, said he, I bid you all go to the devil, and never hereafter to solicit this oracle about the restoring of your suppliants. The Cumaeans certified of this last answer determined neither to give up Pactyas to be slain of the Persians: nor yet by keeping him still to bring Cyrus to the subersion and ruin of their city. Wherefore they sent him secretly away to Mytelaeane. But Mazares in like sort making challenge of him from thence, the Mitylinaeans covenanted upon a certain price to surrender him. Which notwithstanding I dare not avouch and verify for that the matter came not to full issue and perfection. The people of Cumae understanding in what distress Pacctyas was at Mytilaene, sent a bark to Lesbos, where he went a board and was speedily landed at Chyus, where having taken sanctuary in the guardian temple of Minerva, he was nevertheless haled out violently by the Chians, & given to his enemies. The Peraeans gave in reward to the city Chius a certain field of Mysia named Aetarnaeus right over against Lesbos.  
By this means was Pactyas in war with the Persians, when opportunity served to be given into the hands of Cyrus. Nevertheless of the fruits and increase of Atarnaeus, for a long time after the people of Chius, neither made any barley cakes to offer to the gods, nor wrought any past of the meal thereof for junkets & banqueting dishes. And in brief what soever the ground yielded they flatly abolished from the service and worship of the gods. Pactyas being betrayed by the Chians, Mazares without further delay lead his army against those that had ministered aid to him in getting the city, and conquering the Pryenses, he began to waste and depopulate the fields of Maeander, giving the whole prey and booty to his soldiers.  
Which done, in semblable manner he gave the onset to Magnesia, and lastly attached with extremity of sickness, finished his life. In whose steed Harpagus, who was also 
Mazares dying; Harpaguswas made general in his steed  a Mede, guided the army. This was he whom king Astyages entertained with a banquet of his sons flesh: and by whose means Cyrus before time aspired to the estate royal. To him the chief government of the army was nextly committed: who coming into jonia, entrenched many cities and took them. For having first of all compelled them to use the refuge and defence of their walls, he raised bulwarks against their towns, and with small force caused them to yield. In which manner he wan Phocaea, the chief city of the jones, the people whereof first of all the Grecians wandered on the sea in long and ample voyages, finding out and descrying both the countries themselves, Adria, Tyrrhenia, Iberia, Tartessus, and the nearest cu●● also and readiest way of navigation to the same. At which time they had in use no beaked or snouted ships armed with a pike or stem of iron, but smaller and lighter vessels driven with is oeres apiece. These at their first arrival to Tartessus, were very welcome to the king whose name was Arganthonius and by whom the kingdom had been governed 80 years, living by the space of 120.  
Who made so passing much of the Phocaeans; and showed them so courteous entertainment, that he left it in their power to choose any part of his kingdom to inhabit, whereunto not able to allure them by any persuasions, and hearing by them how the power of Harpagus daily increased, he gave them an infinite sum of money to environ and compass about their city with a wall. The circuit of their wall being no small number of furlongs in scope and compass, framed & compacted of great and huge stones laid together with singular cunning: by this means was the wall of the Phocaeans builded. Against whom Harpagus incamping his power gave fierce & mighty assault to the city, giving them understanding withal that it should suffice and content him if they would throw down but one fortress or gardure of their wall for himself to build an house on. But the Phocaeans abhorring nothing more than servitude & loss of liberty, required of him one days deliberation in the cause, and for that while to reclaim his army from the walls Harpagus (albeit as he said) he very well knew what they meant to do nevertheless, granted them space to breath and bethink themselves. The army going from the city, forth with the people of Phocaea with their wives and children and all their substance took sea, in shiping besides all the images of their temples and gifts offered to the gods, saving those that were of iron or stone or only painted and wrought in colours. Which done with all their carriage they sailed into Chius▪ Phocaea left desolate without any livig creature in it was the next day taken by the Persians. The people where of having cheapened of the Chyans' the Iles Oenusiae (who refused to sell them fearing lest the mart and custom of merchandise should be translated from their own I'll, thither) departed thence into Cyrnus.  
Where twenty years before lead by a certain prophecy they had founded a city named Aetalia. While these things were doing Argathonius the Tarcesian king died. But the Phocaeans holding their course toward Cyrnus turned out of the way and came to their old city where they s●ue the garrison and power of the Persians planted there by Harpagus for the possession and custody of the City. Cursing & banning those with most blasphemous and execrable speeches which should seek to leave their company and turn behind.  
Wherewithal taking a fiery wedge of hot iron, they cast it into the sea, deeply vowing never to return to their city Phocaea, before the iron rising from the bottom of the water should ●●ote aloft and swim one the top. Howbeit launching towards Corsica: the half part of the rout were moved with a great longing and desire of their country, and the manners and customs thereof, insomuch that many of them without regard of their oath, returned back to Phocaea. Others lead with a greater care of their late ●ow, leaving the Isles Onusae, went straight to Cyrnus.  
Where being come on shore, for term of 5 years they joined fellowship with other their countrymen which before time were shed from the city to inhabit that place, making ordinance and appointment of diume service and honour to the Gods. Nevertheless being accustomed in manner of enemies by open pillage to spoil and destroy the fields of their neighbours round about: the Tyrrhenians and Carthaginians determined by common consent to encounter them by power of war having furnished to the same end a fleet or navy of threescore ships. The like number on the other side being provided by the Phocaeans, well stored and replenished with soldiers they set forth to meet the enemy in the sea called Sardonium. Where joining in battle the Phocaeans obtained a victory much like unto that of Cadmus. For of threescore vessels forty being sunk and overwhelmed in the sea, the other twenty were so mangled and torn, and the noses and stems thereof blunted and beaten back, that they served afterwards to small use. Retiring therefore to Aetalia they took their wives and children with the rest of their wealth as much as could well lie aboard and removed from Cyrnus to Rhegium. The men wherewith the drowned ships were filled, look how many escaped the water and came into the hands of their enemies (which happened to many) at their coming to land were stoned to death. Ensuing which murder they cattle & people of the Agilleans, as many came into that place where the men of Phocaea were ston were either scorched and blazed all with lightning or attached with extreme fury & madness. For which cause the Agylleans willing to make satisfaction for the offence, sent to Delphos, where Pythia commanded them to do all those things which they hold and observe to this hour: annually performing to the Phocaeans that were stain the solemn pomp of funeral exequys with a game of wrestling and exercise of the body. Such was the event and success of those people after they for sook their country soil. Of which rout and company they which escaped the dint of battle and cut the Seas to Rhegium, planted a city in the Field of Oenotria, called Hyêla: beyngtherto moved by the advise of one Posidoniates, a man very well esteemed and thought of in all the land of Phocaea. In this manner did Fortune deal with those that dwelled in jonia.  
The very like thing chanced to them that held the city Teios: whose town by means of a vulwarke cast up against the walls being at a point well-nigh vanquished and overcome by Harpagus, they passed the seas into Thracia, fynishinge the city Abdêra in the same place: the foundation and ground whereof was first laid by Temesius Clazom enius. How be it, not enjoying the fruit and due guerdon of his labour, he was driven thence and expelled by the Thracians. Albeit, the men of Teios in the self same city of Abdêra have him in honour and reputation of half a God. These people only of the whole nation of jonia moved with hate and disdain of bondage, left the places, where they all were naturally resyaunte, and sought foreign and strange countries. The rest remaining (except the Milesians) took heart at grass, and fought both stoutly and valtauntlye in the behalf of their lands and liberty.  
But the fortune of war proceeding against them, they came into captivity. And abiding still in their own seats, did as they were commanded. Only the Milesias (who were in league with Cyrus and the Persias) as we said before, were quiet and void of trouble. By this means was jonia the second time bereaved & spoiled of their liberty. The people of the Isles perceiving the main land to be all under the dominion and rule of the Persians: fearing the worst yielded themselves to Cyrus to be at his pleasure. Now the jonians albeit in very miserable estate and condition, yet osing their old haunt and accustomed meeting at Panionium, the fame is that one Bias a Prienian gave them such counsel, as had they pursued it with diligence, they had lived in the most happy and blissful estate of all the Grecians. His advise was this, that the people of jonia abandoning their own houses & 
The counsai of Bias to th' people of jonia.  places of habitation, should embark themselves to Sardinia, and there for their whole multitude to build and erect a city to be held and inhabited by them all in general which doing they might cast of the yoke of the Persians, and having in their dominion the griatest and most principal of all the Isles, might also hold the chief rule & dominion over all the rest. This was the counsel of Bias, to the poor afflicted jones.  
Not much inferior to this was the grave advise and sentence of Thales whereby he provoked and stirred up the people before their captivity to the institution of one general parliament to be commonly held at Teios' both for that the city was fixed in the middle part of the region, and that the other Cities round about, might neurrthelesse be reckoned as tribes appertinent thereto. This was the wholesome doctrine & wise counsel given by these 2 learned sages to the people of jonia. Harpagus after his triumph over jonia, 
A discourse the Carians.  directed his power against the Caryans', Caunians, and Lysians, leading with him the jones and Aeolus. Of which number the Carians forsook the Isles to come dwell in the main. For in ancient time they were under the authority and government of Minos, bearing the name of Lelages, at what time also they were resident in the Islands without rent or pension of tribute, as far as I can learn by the diligent scrutiny (& hearsay) of times forepast & consumed. only they wear levied at a certain number of ships furnished and prepared with men of arms as often as it seemed good to the Prince.  
Moreover King Minos enjoying a very large & ample Oilion, very fortunate in the event of war. The nation of Ca●ia was exceedingly advanced above the rest in royal fame & dignity: of whom the Grecians borrowed three principal things, first found out and devised by them. It was their investion to wear a Crest or Cope on their Helmets, to paint and set forth their Targets in gallant show & bravery of colours: last of all the steel or handle of the shield came likewise from them, whereas, before they used no steels, but hanging them about their necks and right shoulders, with lists and thongs of leather they moved and guided them to and fro. Along time after the Caryans', the Doors also and jones changed the Isles with the main or continent, and rows●ed them there: all which things are affirmed of the Carians by the people of Creta. From whom the Caryans' themselves do greatly dissent and serve in opinion, constantly avouching how from the beginning and beyond all memory, those seats have been held by them without change or mutation either of name or place. In testimony whereof they show the temple of jupiter Carius, founded at Mylassus whereunto the Lydians also and Mysians have common resort as allied to the Carians in near kindred & affinity. For the Carian calleth the Mysian and Lydian brother, whereof it cometh that they use all one place of prayer and worship to the powers divine. All other nations beside though in tongue they differ not from thy Carians, yet are they not joined with them in fellowship of sacrifice and service to the Gods.  
The people Caunij, though they fetch their Progeny, from Crete, yet (as me seemeth) they rowst now in their natural Rest where in they have always been resiant. Their speech or form of phrase they have drawn from the Caryans', or the Caryans' derived theirs from them: whereof I am not able to set down an absolute and infallible sentence. The laws they use are very diverse and strange, both from the manners of Carya, and other Nations. Forasmuch as with them it is a very laudable custom & highly commended according to the respect and degree of age, for men, women and children to flock together in companies to open feasts and banquetings. The state of their religion and manner of ceremonies accustomably used by them were first taken from foreign Nations: wherewith after being wearied and discontented, they tied themselves to the saints of their own Country. The self same taking Weapons in their hands marched forward like mad men till they came to the Calyndian hills, beating and swynging the ants alleging that they banished out of their coasts, strange and foreign Gods. Such were the manners and customs also of those people. But the Lycians most assuredly are an offpring and branch of the Cretenses: for in the beginning Creta was inhabited by the Barbarians, but afterwards the sons of Europa, Sarpêdon, and Minos, falling at variance for the Empire, Minos getting the better of his brother, chased him and all his confederates out of the land: who being dispossessed of their seats seized upon a Region in Asia called Mylias, which name at this day is sometime attributed to that place where the Lycians dwell. Mylias so properly called, having at that time to name Solinij. During the rule and governance of Sarpêdon they were called by the name which they brought with them. Which is to say, Termiliae, which as yet is held and retained of those that lie next unto them. Howbeit Lycus the Son of Pandion being driven from Athens by the rigour and violence of his Brother Aegêus, and coming to Sarpêdon Prince of the Termilians: in continuance of time it came to pass that they took the name of Lycus, and were called Lycians. They accustomed themselves to the laws of Creta, and Caria. Albeit they have one thing of their own proper and peculiar, whereby as by Badge, or cognizaunce they are separated from other nations, in that they call themselves by the names of their Mothers not of their fathers: as if the question be demanded of any of them what he is, or whose son, the manner and use is to blaze his pedigree from his mother, rehearsing besides his mother's mother and so upward.  
Over and besides, if a Woman free borne couple herself in matrimony with a slave or bondma:: nevertheless their Children and seed generally shall be held and accounted free.  
contrariwise if a man free by birth and nativity shall join in wedlock with a foreign woman, or one that is reputed for a scalant or common strumpit, their descent and issue shallbe always signed with the note of infamy, and never be called to any degree of credit or estimation.  
Furthermore the people wh●ch at those times held the dominion of Caria without achievance of any famous or notable act were conquered and overcome by Harpagus. Neither were the Carians only destitute of the glory and renown 
The people of G●ydus their original.  of noble deeds: but the rest also of the Grecians there about lurked in silence and had their name darkened and overwhelmed with obscurity. There kept resiauntes in those places aswell others, as also the Cnydians, which were a remnant of the Lacedæmonians thither drawn and derived, whose region windeth to the sea called Tryopium and is almost on every side hemmed in by the sea. The North part being limited with the salt waves of Ceraunium: the southside by the Rhodian and Simanian sea. The rest which is a very narrow straight, not passing five acres in breadth: the people of Cnydus (while Harpagus was busied in the affairs of jonia) thought to have digged a way, & in so doing to have brought their country into the form of 〈◊〉 Island giving free course and passage to the sea on every side. For their whole territory was within the broken circle of the Sea: joining to the main or firm land in that straight where the waters almost met, which space they were in mind to have trenched throughout, whereby the sea in manner of a circle might have his full scope and issue a bout the isle, whereto employing their whole force and endeavour it chanced them in the midst of their toil to be taken in many parts of the body, and chief with an extreme smarting and soreness of the eyes. Whereupon resoluinge to send to Delphos to Apollo, they inquired of him what it might be that so greatly hindered them to proceed in their enterprise.  
To whom Pythia made answer in certain verses consisting of six feet after this manner.  

Seek not to save your seat  
by trench or heaped pile.  
If mighty I oue had pleased  
Your land had been an Isle.   
This answer received, the Cnydians made holiday, & attempted no further to delve the ground. Wherefore Harpagus invading their country with his army they submitted themselves without resistance. More than this, some what about Halicarnassus in the region dwell the Pedaceans: with whom at the show or appearance of any danger or misfortune either to themselves or their neighbours, it falleth out that Minerva's Priest hath continually a long beard: which happened unto them three sundry times.  
These alone of all the people in Carya kept Harpagus at length of weapon, and defended their city a long time, fencing the mountain Lyda with principal guard and munition, howbeit in the end they were driven to yield. From thence Harpagus moving his tents into the fields of Xanthus was encountered by the Lysians. Who albeit they were fewer in number, nevertheless hardened themselves to all extremity & with manful courage sustained the might and puissance of their enemies. Who prevailing against them at the last made them to recoil and take their City. Whereinto being entered, they took their wives Children, and all their substance and shut them up into the Tower or castle of the city, and setting fire to the same without pity or regard they burnt them all. And immediately after binding themselves with a most horrible and dreadful oath, they closed the second time with their enemies: with whom they persisted in valiant fight: so long as one man of their number remained alive.  
All the Lycians which are called by the name of Xanthians, and foreigners and arrived from strange places, except 40 families, which by fortune at the same time being out of the city escaped death. By this means came Xanthus into the hands of the Persians. In like manner also the city Caunium was taken by them whose people for the most part followed the example of the Lycians. Harpagus therefore having added to the seat of Persia all the cities the lower: the superior and higher parts thereof Cyrus by his own proper Mart and valiauncy had overcome and vanquished leaving no part of the same free and unsubdued. Wherefore in presence we will leave of to speak of the rest of their noble acts & deeds, letting pass many things wittingly for desire to reveal and display those things which to themselves were most labour some and difficult and deserve to be printed in eternal memory.  
Now when king Cyrus had brought into his power all the nations that lie in the main, he levied his whole strength against the Assyrians. There be many and great cities of Assyria, but above all one especial and principal, both in defence and dignity surmounting the rest, by name Babylon, where after the occasion and ruin of Nynus was planted the seat and palace of the great king. This city had the foundation and being in a wonderful huge plain: and was built and contrived into a four square form: every side thereof containing in length an hundred and twenty acres. Whereby it is evident that the circuit and compass of the whole city amounted to the sum of 480 acres of ground, so great and of so huge bygnes and amplitude was the mighty city Babylon. Moreover within the walls fair and beautiful passing measure, garnished & set forth with rich and sumptuous buildings, as no City whereof we have notice approacheth any thing to the incomparable dignity of the same.  
First of all it is cast about and encompassed with a wide and deep Ditch filled and implet with water, in the next place is raised a wall 50 royal cubits in thickness and 200 in height: a cubute royal containing three fingers more than the vulgar & common cubit, which we usually follow in measuring. It shall not be impertinent to the matter to show and declare to what use & service the earth was employed, which was cast and voided out of the trench, as also in what manner and form the wall was built.  
Of the clay cast out, and cleansed from the ditch were drawed and framed certain bricks, which arising at length to a great multitude they were dried and burnt in a kill or furnace.  
Afterwards closing the same together with mortar betwixt every thirtieth course or row of bricks they laid the ●oppes of canes or reeds dipped and steeped in boiling lime, and first of in this manner they kerbed and guarded about the brinckes of the mote with a list or hem of bricks observing also the self same art in the frame and workmanship of the wall. On the top of the wall along the edges and margentes thereof were built & cituated certain small houses one story high facing and full opposite one to an other, between every of the which was so much space and distance, as a cart might have gone between them.  
Through the walls there opened an 100 broad gates for passage and ingress into the city all of brass, with posts and hinges of the same. Eight days journey from Babylon is placed a city called Is, fast by the which floweth a river of no great bygnes, named also Is, carrying his stream into the flood Euphrates: This silly brook scoureth through his channel great plenty of lime whereof they had principal use in the building of the walls of Babylon. Of the form and description whereof sufficeth it thus to have spoken. How be it, it behoveth us to understand that the city Babylon, is cut and sundered in twain by the main stream of the rithe xiver Euphrates: which is very great deep and swift of course and taking his first issue from the mountains of Armaenia, breaketh at the length and emptyeth it self into the red sea.  
The partition of the walls made by the intercourse of the river shoots bppon the banks on either side, which are breasted out and fortified with a countremure of brick to keep the waters from flowing into the city. The City itself is replenished with houses four stories in height being also divided, & as it were chequered into sundry streets and lanes some leanding long ways, other some cross and overthwort, at the end of one street openeth a brazen door through the wall and countergard of the river, whereby the people have access to the water. And this wall is in defence of the city against the violence of the flood. Moreover in either part and region of the city there is another wall, not much inferior in strength (albeit in thickness somewhat less than the former. One of these in the one part of the city encloseth about the stately court and resyaunce of the Prince exceeding strong, and of a mile compass. Likewise in the other part of the City is a wall, in the circle and closure whereof is contained the Temple of jupiter Belus, whereunto entry is made through the wall by mighty brazen gates, standing yet in this our age, to the open view and beholding of travailers. This wall is built in manner of a quadrangle, foursquare, being on every side two acres long. In the midst of the Temple standeth a tower of sound work, very firm and solid, without vault or hollowness, a furlong thick, and as much high: on the top of the which was planted another tower, which in like manner upheld and underpropped the third: whereupon likewise were five other turrets placed, each taking his ground and foundation from the top of another. On the outside of every tower do wind certain degrees of steps or stairs leading to the top or highest part of the same. In the midway up the stairs are framed certain seats or benches for those that go up to rest and breath by the way. In the top or supremity of the highest turret is another Chapel, within the which is placed a bed decked with most costly and sumptuous furniture, besides the which standeth a beautiful table of fine gold. In this sacred house or vestry no image is erected, neither doth any creature lie in the same, save one woman alone, being of the same country (as the Priests of Babylon affirm) and such a one, as it pleaseth the god to choose for his own diet. Who do also constantly report (albeit I am hardly brought to believe it) that the god himself entering into the Temple, taketh up his lodging in that chamber. Like as also it falleth out at Thebes in Egypt by the voice and record of the Egyptians, where in the oratory or place of service dedicate to jupiter Thebanus, a woman useth to lie: who (as also the other of Babylon) is constantly avouched at no time to have custom or fellowship with men. Such is also the prioress or woman priest at Paterae in Lycia when time or occasion ferueth, for there the Oracle is not continually held, but at such time as it approacheth, the Abbess over night is fast lo●kt and included into the Church. In the temple of Babylon beside there is another temple somewhat lower, wherein is kept the famous monument of the god jupiter wrought of gold, near unto the which adjoineth a table, which together with the frame and settle thereto belonging, is also of mere and solid gold, esteemed of the Chaldaean priests at the sum and value of 800. talents. At the coming out of the chapel, there is also to be seen an altar of clean gold: not far from the which standeth another of strange and wonderful bigness, whereon are offered all such beasts as are of perfect age and ripe growth: contrariwise on the altar of gold it is not lawful to sacrifice any but sucklings, and such as are newly drawn and taken from the teat. On the greater of the two altars, the Chaldaean chaplains burn incense to the god, with expense of a C. M. talents of frankincense. In the same temple is also another image of. 12. cubits in length of massy and beaten gold, which albeit I saw not with mine own eyes, yet presuming upon the credit of the Chaldaeans, I have adventured to set it down. This image Darius the son of Hystaspes, and King of Persia, would feign have been fingering, nevertheless, for fear of afterclaps, he was content to cool his thirst, and forego the spoil, howbeit, Xerxes his son & heir in later days rifeling the temple, made a booty thereof, having done to death a chaplain who stoutly forbade him to move the image out of his place. With these & such like ornaments was that temple of Babylon gorgeously adorned, besides an infinite number of gifts and presents, frankly given and bestowed to the polishing and setting forth of so rare & famous a monument.  
Furthermore, the genealogy and succession of the Kings of Babylon is very manifold and diverse, of whom jointly with that affairs & estate of Assyria we mean to entreat: purse of these laid their wealth & treasure on the trimming & beautifying of the city walls: other spared no coast to enrich & adorn the temples & palaces of the gods. In the lineal descent of the blood royal, mention is made of two women: the one of these reigned five ages before the later, and was called Semiramis. This Queen caused to be cast up & raised great mounts & mighty banks, very wonderful to be seen, which kept the river within the course of his natural channel, being wont before time to overflow & cover the whole plame. The second Queen named Nitocris was of wit more sharp & subtle, and of much more five invention then the former, by whom both other things were brought to pass right worthy memory, which we purpose to recount: and chief this, that perceiving the power and government of the Medes to grow and increase, and as well other towns, as also the city Ninus to be vanquished by them, she forethought all the means that could be devised, to arm & defend herself against the enemy. First of all the river Euphrates that whilom by a straight & equal course stream throughout the town, flowing in a right line towards the sea by means of certain trenches cast up and digged for the stream, she drew into a confuse and intricate race, folding & winding many ways, insomuch that in three sundry places it hath eftsoons recourse unto one little village in Assyria called Arderica so that they which come from the sea to Babylon by that river Euphrates, are constrained to arrive thrice at Arderica & that also in three several days. This was also one work of hers which she did about that river, the borders whereof beside she hath hemmed & guarded in with a bank so strong & monstrous, & what for that unmeasurable highness & bigness of that same, it would greatly astonish those that do view & behold it. Somewhat above the city, a little off from the rivers side, she caused a place to be cast & trenched for the receipt of a standing water or poble, which they digged so deep, till they came to the water, extending every way in breadth the space of. 320. furlongs. The earth that was voided heerefro was referred and employed to the bancking of the river. The edge and brinckes of the pool were laid about and paved with stone. In both which things, as well in turning the course of the water, as in delving the trench or lake, she had this purpose, that the violence of the flood being hindered by so many windings and turnings, might flow in a more quiet and peaceable stream: then, that the passage from the main sea to Babylon might be made more troublesome to the sailors, by the often creeks and circuits of the water: finally, that the next way and readiest path from Media to Babylon being shut up, and intercepted by the mutable course of the river, the Medes hindered from mutable trade of Merchandise with the Assyrians, might be ignorant and unskilful of her assayres and counsel. Thus did Queen Nitocris on the lower side of Babylon provide for the safety and good estate of the Realm, having another meaning in the fen or marish which she caused the people to dig above the town, for the City being separate and divided into two parts, by means of the river which floweth through the mids, under the reign and dominion of other Princes, whosoever of the Citizens was desirous to go over on the other side, he was fain to be feried over, and pass by a boat, which could not be void of great toil and trouble, of which extremity by the good invention of Queen Nitocris, the City obtained speedy release by one and the selfsame means, leaving behind two famous monuments of perpetual memory. Wherefore having turned the river into the main gulf or lake that was cast up and digged in the plain, she incontinently caused mighty stones to be hewed out, squared for the purpose. The flood having a breach and issue another way, within the compass of his own channel became dry and void of water, Nitocris therefore fenced the banks and shores of the river within the City, with a skirt or edge of brick, to save the water from abating and wearing the earth. In like manner the steps leading down from the brazen wickets to the water, she framed of brick laid and mortered together in like sort as the walls. About the midst of the City she made a bridge over the water, built of stone cut and polished to the same end, which she caused to be knit & mortered together with lead and iron. This bridge in the day time she covered with planks of foursquare form, to give passage & recourse to her subjects: which in the evening were continually drawn & removed from thence, to the end all occasion of mutual theft and villainy in the night might be foreseen & prevented. The work being ended, she wrought the means for the water to return to his proper course, eftsoons boyding the lake again, which then by continual feeding of the stream, drew to be full. Thus the end proved the delving of the fen to be very profitable & commodious, by means whereof a bridge was made for the use & benefit of the city. The same Nitocris also put in practise this subtle and deceitful invention. Alost upon the most stately and portlike gate of the City in open show and appearance to all men, she built her a Sepulchre, engraven with this title or superscription: If any of the Kings of Babylon after me shall stand in need or pen●ry of money, let him open the tomb and take as much as he will: but not unless he be driven by extremity, for it shall not be good for him. This Sepulchre was so long unmoved, till the kingdom fell into the hands of Darius, who very much disdaining that he neither had use of these gates (because that over them was placed a dead body, so that he counted it unwholesome to go through them) nor any profit or commodity of the money, especially being alured and provoked thereunto by the Epitaph and inscription, he broke open the monument and looked in, not finding one cross nor aught else save the dead carcase & certain letters, saying thus: Unless thou hadst been an unsatiable wretch, and greedy of filthy gain, thou wouldst never have discovered the graves of the dead. These things are left to memory of the Queen Nitocris, against whose son Labynitus having the name of his father, and the government and principality of all Assyria; Cyrus prepared his whole army, at whose approach the great King gathered a power of men, having made abundant provision both of corn and cattle. Moreover, great plenty of water was had in readiness, brought from the flood Choaspis, running a little besides S●sa, of which river alone the King is accustomably wont to drink. The water of Choa●pis being first sodden and after reserved in vessels of silver, is continually borne after the King whether soever he goeth by Chariots driven on four wheels, which follow his train in great number.  
Cyrus therefore undertaking a journey to Babylon, after he came to the river Gyndes (which proceeding from the Mantien mountains necre unto the people Darnei, meeteth with the river Tigris, whose stream passing by the City Opis, floweth into the red sea) he attempted to pass the water, which by no means can be gone over without shipping, where stepping forth a lusty gallant of the army, and mounting on the back of a milkewhite steed, sacred and holy to the gods, adventured in a bravery to take the water, and go over, whom the flood winding and wreathing with in his stream, swallowed up so that he was never after seen. But King Cyrus greatly aggrieved at the unkind and injurious deed of the river, threatened the water in furious manner, saying, that the time should not be long err he brought it so low, and to so scant an ebb, that the very women of the country should dare to go over it, not weeting themselves to the knees, which thing for the vehemency of his rage he immediately put in practice, intermitting and leaving off his voyage to Babylon: wherefore dividing his camp into two parts, helevelled out and drew by a line. 180. trenches on either side of the river, whereinto he determined to drain the water: which enterprise (as in so great a multitude) was at length brought to pass, albeit he consumed the whole summer in performance thereof. The mighty river Gyndes being in this sort shed and derived into. 360. brooks at the approach of the next spring Cyrus renewed his purpose, and set forth afresh towards Babylon, whom the great King with an host of men well prepared, expected and looked for in the fielt. When he drew near to the city, sign of battle was given, and a fierce encounter made on both sides, but the Persians prevailing, compelled the contrary part to fly into the city, where the Babylonians (for that long before they perceived King Cyrus to be of a busy & an unquiet nature, given to controversy & trouble, intermeddling & dealing with other nations) had made plentiful provision of victuals, & all kind of sustenance for many years, for which they lived in security, nothing at all weighing to be kept in and enclosed with a siege. Cyrus' in like case having a long time lain at the walls without any success or avail, was altogether ignorant of what wood to frame his arrows, howbeit at last, either of his own train, or by the counsel and advertisement of others, he cast about another way, and wrought thus: placing his army on each side of the city, some on that part where the river entereth in, others on the backside where it floweth out, he gave commandment, that at such time as they saw the water to fall and berome fleet and easy to be waded; they should invade the city by the channel of the flood: leaving therefore his ariny in this order and array, with the unfittest and weakest part of his power, he withdrew himself aside to the pool, made by the handiwork of Queen Nitocris, whether being come, look what before time had been wrought by her while the bridge was building, the selfsame also did Cyrus, piercing the bank of the river; and giving a vent to the water to pass into the fen: whereby the streams decreasing, became very shallow, and without danger to those that adventured to pass through which thing being marked by those that stayd behind at the walls, they took the river, and wading very little above the knees with manful and valiant courage, broke into the City: whom the men of Babylon (if in case they had foreknown the fact of Cyrus) had not only not permitted to take the Town, but contrariwise had destroyed them all by a miserable death: for having fast barred the little gates that open to the river, and placed themselves p●rtly on the top of the wall, partly on the banks without the City, they had penned and included them as it were in a ●aue or den from whence they could never have escaped alive: whereas now the Persians stealing upon them of a sudden, were at their elbows before they were aware. In which their distress (so huge was the City in dignesse) that (by report of those that dwelled next them) they which inhabited the middle part of the City, were flatly ignorant that the town was taken. Wherefore being a festival day, they eagerly pursued their delight and pastime, disporting themselves with dancing, and all kind of pleasant recreation, until the case was too plain that the enemies were within the walls. Such therefore were the means whereby the City Babylon was first of all taken and surprised by war. As touching the power and value whereof, we will show many testimonies, this one especial and of manifest evidency. The whole coast which is under the governance of the great King, being levied at a certain rent to find the Prince and his army (I mean beside those revenues and pensions which every month in the year are duly paid and yielded to the Crown) at the fourth part of this rent or subsidy is the region of Babylon rated alone, the other eight parts beéing gathered and contributed out of the whole Country of Asia: so that the puissance and ability of this region is equivalent and matchable to the third part of Asia. The signiory also and principality of this part (which the Persians call a Satrapy, that is, a Duchy or Country) doth in great measure exceed all other provinces that are under the protection of the great King. For so much as Tritechmas son of Artabazus whom the King made his Lieutenant, and principal over this Country, had duly rendered unto him for tribute every day in the week more than eight gallons of silver, according to the Persian measure called Artaba, which exceedeth by three quarts the measure that is used in Attica, which they call by the name of Medimnus. Moreover he had a stable of courageous and lusty coursers for the saddle, besides those which were purposely kept and managed for the use of war: to these were added eight hundred stallions or stone horses, with sixteen thousand maares which were covered by those horses, one stallion being reserved and admitted to the covering of twenty maares. Besides all this, so great a multitude of dogs or mastiffs coming of the kind and breed of India were belonging to him, that four great towns standing in the plain of Babylon, stood at no other revenue, then to find and maintain a company of curs. All which things were peculiar and appertinent to him that was the viceroy or precedent of Babylon. In the country of Assyria they have small store of rain: such grain as the land yieldeth being evermore watered by the flood, not after the manner of Nilus in Egypt (which of his own accord riseth over the banks, and giveth moisture to the fields round about) but partly by the labour and hands of men, partly also by brooks and ditches deriving the water throughout their ground. For through all the region of all Babylon (even as in Egypt also) are drawn many trenches and ditches, the greatest whereof is navigable, and carrieth ships, bearing to that coast where the sun is at a stand in winter, and reacheth from Euphra reacheth from Euphrates to the flood Tigris, near unto the which was planted and situated the city Ninus. This soil for corn and all kind of grain, is the most battle and plentiful of all others, being very barren and naked of wood: wherein, especially the fig tree, vine, and olive, could never prosper or come to any proof, but for seed and tillage so fruitful and abundant, that it never faileth to yield increase two hundred fold: and if the ground be very well taken, and the year favourable, it multiplieth to three hundredth times as much as was cast into the earth. The ears of their wheat and barley are more than a handful broad. Likewise the small seed of Millet or Hirse, together with the graive of India called Sesamum, to what exceeding growth and tallness they arise in this country, that almost they seem in manner of mighty trees, albeit I assuredly know & could justly affirm, yet I will rather keep silence, knowing that those which hath been already spoken of the great increase of their grain are such, that they far surmount above the common credit and usual course of nature. They use no kind of oil but such as is made of the seed Sesamum. Palm trees are common with them in every place of the country, many of the which bear fruit & are very fertile. part of this fruit they turn and employ to food and sustenance, making wine and honey of the rest. The trees themselves they prune and manure not unlike their fig trees. Some of these palms (as they use also to do in other) the Grecians call male trees, the fruit whereof they eat not, but only bind it to the fruit of the female trees, whereof breedeth a small worm or fly, which with her sharp and forked nebbe biteth through the fruit of the female palm, whereby it cometh to ripeness and maturity, being otherwise wont to drop off and decay before it arrive to full growth and perfection. For of the fruit of the male palm is bred and produced this little worm, such as come also of a wild fig tree.  
Let us now proceed unto that which next after the city itself, is (in my fancy) the strangest mirror and wonder of the whole region. The vessels wherein they are accustomed to pass down the stream to Babylon, are made circlewise, and of round compass, drawn over on the outside, and covered with leather: for the people of Armenia, whose country lies above the Assyrians, having hewed & smoothed out of willow certain round vessels very hollow and deep, they cast over a past or covering of leather, applying them both to the use of household affairs to contemn liquor in & such like, and also to row in and pass the water. They have neither head nor tail that a man may point at with his finger, there to be the nose and forepart of the ship, and here the hinder part or stern, but are contrived into a circular form like a buckler or target. The bottom of these vessels they mat and fence with straw or rushes, whereupon laying their chaffer and merchandise, they commit themselves to the water. Their chiefest carriage is small roundlets or firkins of wine, making the cask itself of the leaves of palm. The vessels are governed by two several rothers, at the which, two men continually stand and are attendant, the one whereof draws the ster●e towards him into the ship, the other thrusteth from him outward. These kind of ships are marvelous great, and very capable, albeit some of them be of small making then other. The greater sort are of power to carry the weight of five thousand talentes. In every of which there is one live Ass at the least, and in the bigger three or four. Being landed at Babylon, and having made their mart of such things as they brought, they sell also the wood of their ships, with the straw, rushes, and such like, loading back their Asses with the skins, which they drive home before them into Armenia: forsomuch as to sail upwards against the course of the river, it is not possible for them, by reason of the swiftness and violence of the strcame, which is the cause also that they make their vessels not of wood, but of skins. After they are returned to Armenia they make provision of other ships, all one in similitude and fashion with the former: such are the vessels wherein the Assyrians ferry down the water to Babylon.  
Now for their habit and attire it is on this manner. Their usual custom is to go clothed in two garments, one of linen down to the feet, another of woollen drawn upon the same: about their shoulders they cast a cloak of white colour. In their shows following the custom of the whole country, they use all one fashion, not much unlike the Theban slippers. Their hair very long, tied and bound up behind with a coif. In all parts of their body embalmed with sweet oils and precious ointments. On their fingers they we are a signet: bearing in their hands a slender rod in form of a sceptre, very skilfully and artificially wrought, on the top whereof is carved either an apple, a rose, a lily, an eagle, or some such like thing, being accounted wickedness with them, and against all law, to carry a rod or sceptre without such an ensign on the top. And thus much for their attire.  
The laws which they use are these. One most commendable, and for the singular wisdom and commodity thereof greatly to be regarded. Likewise another, which (if I be not deceived) the people Eneti coming of the Hlyrians do commonly practise throughout their whole land. Once in a year they observed this custom. The virgins that were arrived to the due time and estate of marriage, they assembled all into one place, fast behind these stood a great multitude of young men and bachelors. When all were come and the company was hush, there arose up a common crier, proclaiming severally the sale of every one to such as were minded to buy them, and in the first place she that was the paragon and most beautiful damosel of all the rout, was in like manner first published and set forth to be sold, whom some one or other having purchased with a great sum of money, she that was next in beauty to the fairest, was next priced, with a condition annexed, that they which bought should also marry them. Such therefore of Babylon that were of good wealth, and wanted wines, bought up the bravest wenches, every one speeding best for beauty that bad best for the beautiful. The basest sort of yonkers that were not so daintily toothed, contenting themselves with the homeliest lasses, chose rather to take a good nutbrown wench with a dowry, with whom to practise the daliaunces of Venus. The market being made of the best and fairest, incontinently the most uggly and foulest dross of the company was by the voice of the crier cited to appear, whom he set forth and propounded to the liking of any, who with the least expense and sinalest charge that might, would be content with a wife. In which sort she standeth, till there step forth a mate that will hold himself satisfied with a sluttish wife and a slender dowry, evermore making a gain of those upon whom nature and the heavens had largely bestowed their graces and treasures, whereas with the rest, that were either impotent, lame, or in part of the body disfigured, or generally sluttish and ill-favoured, they endowed with a portion of goods the sooner to procure and get them husbands. Neither was it free and indifferent for any man to place and dispose his daughter to whom he would: nor for the bier without sufficient warrant or surety of his good usage of her to take her away: but having brought such as should plight their faith and honesty in his behalf, that he should undoubtedly use her in place of his wife, he took her with him, whereof if by fortune they could not agree, the law commanded that the money which was given for price of the virgin should be eftsoons restored to the buyer: wherein the custom was not so strict and severe, but that a couple of contrary villages might match together, and enter the estate of marriage one with another, the man always rendering a certain sum and price for his wife if she were worth the buying. This law was very well and wisely ordained by them, which within a while after lost his force, and was utterly neglected: albeit in later days they coined a new devise that no man should abuse or any way injury a woman, nor carry her away into a strange city, for the city being taken, and themselves shamefully entreated by their enemies, in so much that the most part of them had wasted their goods and substance, the poor lay people that were in great extremity and want of sustenance, caused their stock, the care of their honesty & chaste living set apart, to purchase lucre by the common use of their bodies. Another law and statute they had of equal praise and commendation with the first, whereby it was provided that all persons possessed with any grief or disease, should be carried out and laid in the open market place, to the end that (using no Physicians) every one might give their verdict of their sickness and malady. As every one therefore approacheth near unto the diseased, if at any time they have had trial and experience of the like pain and distress either in themselves or in other, they let not to minister connsaile to the sick, & prescribe such order & diet, as hath been heretofore either profitable to themselves, or wholesome to other: utterly abhorring from all law and civility, to pass securely & carelessly by the feeble, & not to inquire the state and manner of his grief. They esteem it no small bliss to them to be buried in sepulchres, resembling very narrowly the custom of the Egyptians in funeral sorrow and lamentation for the dead. As oft as they have society and fellowship with their wives, placing themselves in seats one over against another, the men take sweet perfume, and burneth it, the women likewise doing the very same. At the drawing near of the evening they wash and wrinse themselves very clean, not attempting to touch any thing with their hands, before they have thoroughly cleansed and purged the filth from their bodies, which thing is in use likewise with the Arabians.  
The selfsame Babylonians acquaint themselves with an order full of all abomination and wickedness. All the women of their nation once in their whole lives, resort to the Temple of Venus, where abandoning their chastity, they give up themselves to be defiled and corrupted by strangers: howbeit, such women as are of great reputation, and have wealth at will, disdeining to sit and accompany with the rest, are drawn to the temple in charlots or litters cast over and covered with a vale of leather: whether being come, leaving the train of their meinie and servants behind them, they place themselves in seats before the gates of the palace, which is the common use of all such as are of high degree. Within the Church they sit in great multitudes, bound about the temples of the head with garlands of sweet and pleasant flowers, some of them are coming, others going, for certain passages and ways severally made by cords & lines, lead and direct the strangers to such as they fancy best and have most mind to. Moreover, having once taken her seat in the Temple, she never returneth home until some one or other of foreign countries hath given her money, and reaped her chastity, who approaching near to his lady whom he liketh, sayeth thus: The goddess Militta be favourable and gracious unto thee. By this name Militta is Venus called with Assyrians, neither is it lawful to despise the money which is given, how much or how little soever it be, being applied to a sacred & holy use. Neither may the woman be her own carver to reject any that cometh to her, but whosoever is her first chapman him she immediately followeth without respect of persons: with whom, after she hath accompanied for a while, having made her offering to the goddess, she returneth home, for the time to come not to be alured by mountains of gold to acquaint themselves with any in the like sort. Of this noble rout such as are most praiseworthy for beauty and comely proportion of the body, have soon made their market and are gone, the grosser and base sort being held by the law to remain there so long, till they have accomplished the rites and customs of the Country, so that it chanceth them otherwhiles to abide in the Temple a year or two, yea sometimes three, before the poor souls can be acquit of their servitude. The like ordinance is of force & virtue in some part of Cyprus. These are the laws of the people of Babylon, of whom there be three sorts, some which live only by fish, which being purged and dried against the sun, they use in this manner, first they powne & bray it in a mortar, which done, they preserve and keep it in linen sheets, whereof they take at their pleasure, and putting thereto liquor, they kneade and bake it in manner of bread.  
The Persian prince Cyrus having obtained the victory over all the country of Babylon, was pricked with desire to bring into his power the people of the Massagetes; a nation very large, and in arms courageous and valiant, having their habitation in the East towards the morning sun beyond the flood Araxes, right over against the Issedonians, and being (as some men suppose) a part of Scythia. The River Araxes is both greater and less than the mighty stream called Ister, wherein also are many Isles not inferior in compass to the Island Lesbus. The people of those Isles live in the summer time by all kind of roots which themselves pluck up and gather, reserving the fruit of their trees that is ripe and ready to be eaten for their winter food and sustenance. By these people were found out and deseryed certain trees, whose fruit being cast into the fire (which they use to kindle swarming together in great flocks) doth no less incharme and make drunken the senses of those that fit by, with the savour and smell proceeding therefrom, than their wine doth intoxicate the heads of the Grecians, being so much the more idle in their brains by how much the more they burn of the aforesaid fruit: even so far at length, that they fall to singing, dancing and leaping past measure. Now the flood Araxes (like as also the river Gyndes which Cyrus broached and divided into 360 trenches) beginneth at the Mantien hills parting itself into sixty several streams, the rest (one only excepted) have their endings in fens and marish grounds: where certain people are said to make their abode, which are nourished by raw fishes, being clothed and appareled in Seal skins. The other part of Araxes continueth his course unto the sea called Caspium, which is a sea of itself, not permixt and mingled with any other, for aswell the salt water through the which the Grecians use to sail, as also the other without the pillars called Atlanticum, finally, the red sea & it do meet each with other and are all one: but the Caspian waters are hemmed in & enclosed with their own shores, being in length 15. days sail for a light ship that goeth with oars: in breadth such that the widest part (which is toward the west) may be passed over in eight days. The west side of this sea is edged in by the mountain Caucasus, being of incomparable height and greatness: upon this hill one people of all sorts inhabiting: very many & diverse sustained by wild food and fieldishe relief. The leaves which their trees bear are much like unto ours in show, though different in nature: these they beat to powder, and rempering them with a quantity of water they make of them a certain colour of such force and virtue that painting therewith upon their garments the similitudes of sundry wild beasts, it never changeth hue, but even as if the pictures had been woven and wrought in the cloth: so together with the wool itself they wear out and decay. These men after the manner of brute beasts meddle and accompany with their women in open sight. Now the West part of the sea Caspian being environed by the hill Caucasus, the side which extendeth toward the east beateth upon a large, spacious, & ample plain. The most part of this plain is possessed by the Massagets, whom Cyrus for diverse & weighty causes was stirred up and provoked to assail by war. First by the remembrance of his birth and infancy, whereby he was moved to think and imagine himself to be more than half a god, far advanced above the mortal estate of human kind. Again not a little puffed up and emboldened by the luck and prosperous achievance of all his adventures wherein fortune showed him so amiable a countenance, that against what nation soever he set his force, the same he caused either to bend or break, always having the better hand of his enemies.  
The kingdom of the Massagets after the decease of the prince her husband was held by the most noble and virtuous Queen Tomyris, unto whom Cyrus addressinge certain messengers in feigned gloze of deceitful words, demanded her marriage: but the prudent and courageous lady perceiving his bent, how not for the love of herself, but for desire of the kingdom he had coloured a suit of dissembled matrimony, flatly forbade him to come within the lists and bounds of her country. Cyrus' seeing his policy to be in vain, lead his power to the river Araxes, in open and professed wise, threatening vengeance and all kind of cruelty against the realm of the Massagets: wherefore having covered the river with certain bridges, whereby to train and conu●y his army over the water he fortified the same with defence & munition of towers built by the help & aid of ships which he made for the purpose: to whom being diligently conversant & busied in these affairs, Tomyris dispatched an Herald of peace with a message as followeth. Thou king of the Medes, leave of to trouble thyself in those matters which the hast taken in hand, uncertain what gain that shalt reap by this thine enterprise: be quiet therefore & be king of thine own, suffering us to enjoy these borders whereof we have the right & chief dominion. But what? disdaynest y● my counsel? preferrest thou all things before peace & quietness? Be it then, if thy heart burn to be dealing with the Mas●agets, cease thy buildings & either follow us 3. days journey into our country, or depart our coasts & receive us into thine. Cyrus' having heard this greeting, assembled together the chief of the Persians & propounded the matter to be scanned among them: who being all of one mind & consenting in one opinion made it no controversy, but that it behoved rather Tomyris with her army to be received into Persia & themselves to retire into their own land: against whom Croesus being of a contrary judgement began to reason & argue in this manner. Truly (O king) as I said before, since it hath pleased the mighty jupiter to deliver me into thy hands: whatsoever I shall mark to be amiss in thy house the same to the most of my power I will study to amend: for mine own fortune albeit an unthankful mistress, yet hath she been a lesson and schooling unto me: if thou think thyself a god, and thy army immortal, my counsel is not for thee, my sentence cannot avail thee: but if the acknowledge thyself to be mortal, and to rule over those that be subject to death, learn this first, that the affairs of men are placed as it were in a circle, which being rolled and turned about ne permitteth the same man to be always fortunate: as touching therefore the question propounded I vary in opyon from all thy counsel: for giving liberty to thy enemies to come into thine own realm, it is to be feared least at the same time thou lose both the victory and thy kingdom. thinkest thou the Massagets if they get the better, will strait ways depart without spoil of thy country? contrariwise, if thou vanquish them what canst thou win? Certes (O King) not comparably to that as if thou beat these Cocks one their own dunghills, so mayst thou follow them presently upon the spurs and set them besides their own perches. Consider this (noble prince) and if thou seem to like it, seek to follow it, and fly not one foot before thou perform it: that having done this fond girl to understand thy invincible force and prowess, thou mayst follow thine enemies at the hard heels even into the gates and walls of their city. For shame let it not be said at any time, that Cyrus the son of Cambyses did abandon the field and give place to a woman. I think it good therefore to go so far forward, until they provide themselves, and come forth to meet us: wherein also we have fit occasion to use a policy. It is not unknown to you that the Massegets are unacquainted with the stately diet and magnificency of the Persians: for which cause having left behind us in our tents all store of delightesome and pleasant meats, with great plenty and abundance of sweet wines, let us leave the weakest part of our army there, and withdraw ourselves aside to the river: our enemies glutted with riot, and bereaved of their right senses by excess of wine; what may hinder us to take them unwares, causing them to pay the price of their dinner with the loss of their lives. These opinions were uttered as concerning the cause. But Cyrus refusing to be ruled by the Persians, betook himself wholly to follow the advise of Croesus. Wherefore he gave significations to Tomyris to retire back, declaring himself to be ready to follow & give her battle at home in her own country. The Queen according as she had determined withdrew herself back into the mids of the region.  
Now king Cyrus having committed to his son Cambyses the governance and administration of the realm, he delivered into his hands Croesus' king of the Lydians, earnestly charging him upon the duty & obedience of a son, that if his luck in battle were worse than he looked for, he should let pass no part of courtesy, honour, & liberality towards him: which when he had said he sent them away into Persia passing the water himself with his whole power. The same night after he had trained his host over the stream of Araxes there befell unto him a strange vision, wherein being on sleep he seemed to behold the eldest son of Hystaspes having on his shoulders two wings, with one of the which he shadowed all Asia, with the other all Europa. Hystaspes (coming of the princely house of the Persian Achemenides and borne of Arsaces') had a son named Darius, superior in years to the rest of his children, being at that time well-nigh twenty years old, whom his father for that he was too young for the camp, left at home in his own country. Cyrus' awaked from his dream, began to weigh and ponder with himself the drift and intent of his vision, and supposing it to be of no small moment called for Hystaspes with whom in secret wise having removed all company he commoned thus. Thy son Hystaspes hath wrought treason, against me and my kingdom, which his disloyal & malicious treachery. I came to know by this means. The heavenly powers whose providence is a buckler to me against all adversity having chief care and regard of my health, have showed me all things that are to come. No longer ago then this last night I beheld in my sleep the eldest of thy children, bearing on each shoulder a mighty wing, and covering with the one all Asia, with the other Europa, whereby I assuredly conjecture his treason which he covertly tendeth against the crown: hence then, dispatch and speed thee into Persia, reserve him safely to my next return, that calling him to his trial. I may see by what means he can quit himself of treachery. These things said Cyrus for that he assuredly thought that Darius had tended mischief to his person and privily sought to undermine him in his kingdom. But he reckoned without his host, & was far deceived of his account: for the gods did foreshow, and signify to him how in that place he should finish his life, and that his kingdom at the length should descend to Darius. Hystaspes shaping an answer to the kings words began and said. The gods forbidden (O mighty prince) that any one of the Persian blood should either malice thy person or impeach thy Majesty: who if he were known a thousand M. deaths were to easy for him. By whom, but only by thy aid (most gracious king) were we made of slaves fremen, of subjects and vassals lords and rulers over other? If the gods have accused my child of treason, take him, he is thine own, I yield him up to be dealt withal as it seemeth thee best. His talk finished he immediately took his passage over the river Araxes, into Persia, for farther assurance and charge of his sons appearance at the Kings pleasure.  
Cyrus' having gained the other side of Araxes, and marched forward one days journey, forthwith he did as Croesus had counseled him, leaving in his tents the feeblest and most unapt soldiers of his whole number, and departed thence with the rest to the shores and banks of Araxes, being lightly harnessed and addressed for the purpose. The silly remnant of the Persians appointed to stay behind in defence and munition of the tents, were assailed by the third part of the Massagets' power: where using all means to save the tents and succour themselves, they were miserably foiled and slain. The enemy entering the camp and perceiving all places to be furnished with sumptuous provision of dainty and delicious meats, took the benefit of so good and favourable fortune, and fell freshly to the banquet, in so much that having there stomachs forced with bittayls and their heads enchanted with wine, they were taken with a profound & heavy sleep: when of a sudden the Persians returning from their ambush, came upon them unwares & putting the most part to the sword, the rest they took and apprehended alive. Among these was the son of Queen Tomyris named Spargapises, to whom was given and committed the guiding of the army. Tomyris advertised of her sons misfortune together with the chance and loss of her subjects, full of stomach and displeasure, sent her Legate the second time, and saluted Cyrus on this wise.  
Thou insatiable and bloody boutcher boast not thyself of this thou hast done, for if by the fruit and sap of the Vine (wherewith thyself otherwiles being filled to the very eyes art free from no madness, vice, and blasphemy) if herewith I say, thou hast taken and enchanted my son: it is thy policy, not thy power: thy craft, not thy courage that hath gotten thee the victory. Well then: once again hear me, and be ruled by my counsel: get thee hence yet, and be speedily packing, release my son whom thou hast in hold: for if in case thou refuse and stay but one moment, I swear by the Sun the god and king of the Massagets, I will glut that greedy pawnch of thine with abundance of blood, wherewith thou seemest to be insaturable and never to be satisfied. These words with Cyrus came in at one ear and went out at the other, lighter in value then the wind in weight.  
notwithstanding, silly Spargapises son to the stout and courageous Queen. Tomyris, being thoroughly awaked and come to himself, perceiving the case he was in, humbly besought Cyrus to lose him & take of his bonds: which done, and having his hands at liberty, he pawnched himself into the belly with a javelyne, and so died. Such was the end and heavy destiny of poor Spargapises the Queens son. Whom his mother greatly lamenting, and seeing her counsel to take no place, gathered a mighty power & fought with king Cyrus in such sort, that of all battles & combatryes of the Barbarians there was never any so bloody, fell, and cruel on both sides as this. The fight and battle itself was in this manner. First of all being distant one from another a certain space, they assaulted each other by shot of Arrows, which being spent & consumed, so fierce a close was given on both parts with Swords, Daggers, and javelins, that the very fire sparkled out by the force and might of their blows. Thus the battle remained equal a great space, neither part yielding the breadth of a hair to his enemy, till at the length the Massagets' prevailing, made a great slaughter of the Persians: wherein Cyrus himself having reigned thirty years save one, made a final end and conclusion of his days: whom the wrathful Queen Tomyris seeking out among the slain and mangled bodies of the Persians, took his head & throwing it into a vessel filled with blood, in vaunting and glorious wife insulted over it in these words. Thou Bout●herly tyrant, my son thou tookest by craft and kylledst by cruelty, wherefore with thyself I have kept touch. Now therefore take thy fill bloody caitiff, suck there till thy belly crack. In this manner died the noble King Cyrus: of whose death and end since many and sundry things are bruited, it stein●d us good to follow that, which among the rest founded nearest to truth.  
The Massage●s are very like the Scythians both in living and attire. There manner is to fight both on foot and horse back, in both kinds exceeding valiant. There weapons which they use are Arrows, Spears, & short Daggers after the manner, and custom of the country: all their Harness and furniture is garnished and adorned both with Gold and Brass: using to their Spears Duyvers and Daggers, Spangs and bullions of brass: their Costlets, Belts, and the rest of their armour being gallauntely set forth and beautified with Gold. In like manner also the curets of their horse are laid & embossed with curious work of Gold: wherewith also are done and beset their reins, bridles, and trappings: being altogether unacquainted with the use of Silver, or Iron. For the land yielding unto them inestimable plenty of Gold and Brass, yet of Silver and Iron it is quite void and destitute.  
Moreover their manners are these. Every one marrieth a wife, which notwithstanding is common and indifferent to all. For that which the Grecians affirm to be done by the Scythians, the self same, not they, but the Massagets do commonly use and practise: being of a very certainty, that as oft as any of the Massagets is moved with desire of Women, he maketh no more ado but hanging his quiver upon the pin of his wain, goeth openly to work without any regard. They have no certain end or term of their lives: but as every one is arrived to the pits brink, & grown to extremity of age, him his kinsfolks and acquaintance take with certain cattle and sacrifice him to the gods, whose flesh being afterwards boiled in a Chaldern, they make thereof a solemn feast or banquet. Which kind & manner of death is esteemed with them the most blessed and glorydus death that can possibly happen to man. Such as die through any disease or malady, they never eat, but overwhelm and cover them with moulds, holding him unhappy and accursed that lived not to the divine dignity and honour of sacrifice. They sow not one foot of ground, but maintain themselves and live by fish, great abundance whereof the river Araxes doth yield unto them. Their only drink is milk, besides the which they use nothing. Among the gods they give honour to the Sun alone, unto whom they consecrate and offer up horses: which manner of oblation they ordained for this reason: that to the quickest, and swiftest of all the gods, they might likewise offer the most flight and swift creature that liveth on the earth.  
K. v.   

Herodotus his second Book entitled Euterpe.  
AFter the death of the most noble & virtuous King Cyrus, there succeeded him in the empire a son of his, named Cambyses, born of Cassandana daughter to Pharnasphus, who dying long time before the king her spouse, was greatly bewailed by him, and his whole empire. The young prince Cambyses making none other account of the Iönes, then of his lawful servants left him by the due right and title of inheritance, went in expedition against the Egyptians, preparing an army aswell out of other countries as also out of the regions & borders of Greece, which were under his government. The Egyptians before such time as Psamme●ichus held the supremicy, thought themselves to have been the first and most ancient people of the world. This king in time of his reign and governance in Egypt, for the great desire he had to know by what people the earth was first inhabited wrought 
An experience wrought for the trial of antiquity.  an experience whereby the Egyptians were brought to think that the Phrygians were the most old & ancient people of the earth, and themselves to be next in antiquity to them. For Psammetichus by all means indevouringe to know who they were that first and before all others came into the world, finding himself hardly satisfied with aught he could hear: practised a devise and feat of his own brain. Two young infants borne of base parents, he gave to his Shepherd to bring up & nourish in this manner. He gave commandment that no man in their presence or hearing should speak one word: but that being alone in a solitary & desert cabyne far from all company, they should have milk and other food brought & ministered to them in due & convenient time. Which things were done & commanded by him, to the intent that when they left of their childish cries & began to prattle and speak plainly, he might know what speech & language they would first use: which in process of time fell out and, happened accordingly. For being of the age of two years, it chanced that the shepherd (who was their Nourice & bringer up) approaching near to the door of the Cottage & entering in, both the little brats sprawling at his feet, & stretching forth 
It were a question if a man should be taught no language, in what tongue he would speak  their hands, cried thus: Beccoes, Beccoes: which at the first hearing, the Pastor noted only and made no words: but perceiving himself always saluted after one sort: and that evermore at his entrance the children spoke the same word, the matter was opened to the king: at whose commandment he brought the children and delivered them up into his hands: whom when Psammetichus also himself had heard to chat in the same manner, he made curious search what people used the word Beccoes in their language, & in what meaning they took it. Whereby he came to know that the word was accustomably used by the people of Phrygia to signify bread. For which cause the Egyptians came into opinion, that the Phrygians were of greater time & longer continuance than themselves. Of all which matter, & the manner of doing thereof. I was credibly informed by the priests of the god Vulcan, abiding at Memphis. Howbeit many fond fables are recited by the Grecian writers, that Psammetichus giving the children to certain women of the country to suck & bring up, caused their tongues to be cut out that they might not speak to them. Thus much was rehearsed by them of the training up & education of the infants. Many other things also were told me by the holy and religious chaplains of the god Vulcan, with whom I had often conference at Memphis.  
Moreover, for the same occasion I took a journey to Thebes & Heliopolis, which is to wit, the city of the Sun, to the end I might 
Heliopolis the city of the Sun.  see whether they would jump all in one tale & agree together. For the Heliopolitans are said to be the most prudent & witty people of all the Egyptians. Notwithstanding of divine & heavenly matters, as touching their gods, look what they told me 
The wisest people in Egypt.  I am purposed to conceal, save only their names, which are manifestly known of all men: of other matters I mean to keep silence, unless by the course of the History I shall perforce be brought into a narration of the same. In all their talk of mortal and human altayres, they did rightly accord & consent one with an other: saying this: that that Egyptians first of all others found out the circuit & compass of that year, dividing 
The 12 months of the year first found out by the Egyptians.  the same into 12 several months according to that course and motion of the stars: making (in my fancy) a better computation of the time than the Grecians do, which are driven every third year to add certain days to some one month, whereby the years may fall even & become of a just compass. Contrariwise, the Egyptians to three hundred days which they part & distribute into twelve months, making addition of five odd days, cause the circle and course of their years to fall out equally & always a like. In like manner the Egyptians 
The names of the 12 gods, Altars, Images, and Temples invented by the Egyptians.  first invented and used the surnames of the twelve gods: which that Grecians borrowed & drew from them. The self same were the first founders of Altars, Images, & Temples to the gods: by whom also chief were carved the pictures of beasts and other creatures in stone, which thing for that most part they prove & confirm by lawful testimonies & good authority: to this they add beside that the first king that ever reigned was named 
Menes the first king that ever reigned.  Menes, under whose governance all the land of Egypt except the province of Thebes was wholly covered & overwhelmed with water, and that no part of the ground which lies above the pool called Myris was then to be seen: into which pool from 
A egypt for the most part covered with water.  the sea is 7. days sailing. And truly as concerning the country they seemed to speak truth. For it is evident to all men (who having never heard thereof do but only behold it) how that part of Egypt whereat the Grecians are wont to arrive is gained ground, and as it were the gift of the river. Likewise all the land above the pool for the space of thr●: days fayleing: whereof notwithstanding they spoke nothing at all. Besides, there is another thing from whence no small proof may be borrowed: to wit, the very nature and quality of the Egyptian soil: which is such that being in voyage towards Egypt, after you come within one days sailing of the land, at every sound with the plummet, you shall bring up great store of mud and noisome filth, even in such place as the water is eleven else in depth: whereby it is manifest that so far the ground was cast up and left bare by the waters. The length of Egypt by the sea coast is 423. miles and a half: according to our lymitation which is from the coast of Plynthines, to the pool named Selbonis, whereunto reacheth an end of the great mountain Cassius: on this side therefore Egypt is sixety scheanes, which contain the number of miles before mentioned. For with the Egyptians such as are slenderly landed, measure 
The manner of the Egyptians measures.  their ground by paces, they which have more, by furlongs, unto whom very much is allotted, by the Persian mile named Parasanga: lastly such as in large and ample possessions exceed the rest, meet their torritory by Schoenes. The measure Parasanga containeth thirty furlongs, the Schoene three score, 
Egypt next the sea coast: 3600. furlongs.  whereby it cometh to pass that the land of Egypt along the sea is 3600. furlongs, from this part toward the city Heliopolis and the middle region: Egypt is very wide and broad a plain and champion country, destitute of waters, yet very slimy and full of mud. The journey from the sea to Heliopolis by the higher part of the region, is well-nigh of the same length with that way, which at Athens leadeth from the altar 
The description of the country of Egypt.  of the twelve gods to Pisa, and the palace of jupiter Olympius, between which two ways by just computation can hardly be found more than fifteen furlongs difference: for the distance between Athens and Pisa is supposed to want of 1500 furlongs, fifteen, which number in the other of Egypt is full, complete, and perfect: travailing from Heliopolis by the hills you shall find Egypt to be strait and narrow compassed, banked on the one side by a mighty hill of Arabia, reaching from the North towards the South which by degrees waxeth higher and higher, and beareth upwards toward the red sea. In this mountain are sundry quaries out of the which that people of Egypt hewed their stone to build the Pyramids at Memphis: one this side, the hill draweth and windeth itself toward those places whereof we spoke before. The self same mountain hath another course from the east to the West stretching so far in length as a man may travail in two months: the east end hereof yieldeth frankincense in great abundance: likewise one the other side of Egypt which lieth towards Africa, there runneth another stony hill, wherein are built certain Pyramedes very full of gravel & gross 
A mountain.  Sand, like unto that part of the Arabian hill that beareth toward the South: so that from Helyopolis the ways are very narrow not passing four days course by Sea.  
The spate between the mountains is champion ground, being in the narrowest place not above two hundred furlongs from the one hill to the other: having passed this strait, Egypt openeth into a large and ample wideness extending itself in great breadth: such is the manner and situation of the country.  
Furthermore, from Heliopolis to Thebes is nine days journey by water, being severed from each other in distance of place four thousand eight hundred and sixty furlongs, which amounteth to the number of four score and one schoenes: of the furlongs aforesaid, three thousand and six hundred lie to the sea, as we declared before: Now from the sea coast to the city Thebes are 6120. furlongs of plain ground, & from Thebes to the city Elephantina, 820. Of all the region and country. Egypt whereof we have spoken the most part is borrow 〈…〉 ground, wherein the waters heretofore have had their cour 〈…〉 for all the whole bottom which lieth between the two mountains above the city Memphis seemeth to have been a narrow sea, much like unto those places that lie about Ilium, Teuthrania, Ephesus, and the plain of Meander: if it be not amiss to bring small things in comparison with greater matters: forasmuch as none of those rivers which held their passage in the places forenamed, are worthy to be mentioned where any one of the seven streams of Nilus are brought into talk: there be also other floods not comparable in bigness to Nilus, which 
The strange effects of certain rivers.  have wrought strange effects and wonderful things in the places where they have run: amongst whom is the famous river Achelous, which flowing through Acarnania into that sea of the Isles Echinades, hath joined the half part of the Isles to the main and continent. In the country of Arabia, not far from Egypt there is a certain arm or bosom of the sea, having a breach & issue out of the red sea, the length whereof beginning at the end of that angle or creak & continuing to the wide main, is four days sail: the breadth easy to be cut over in half a day: in this narrow sea the water's ebb & flow, raging and roaring exceedingly against a ford or shallow place, whereat the stream beateth with great violence: such a like creak I suppose to have been in former ages in the land of Egypt, which broke out from the North sea, and continued his course towards Aethyopia: like as also the Arabian sea (whereof we have spoken) floweth from the south waters, towards that coasts of Syria, both which straits well-nigh in their furthest corners concur & meet together being separrted by no great distance of ground: were it then that that river Nilus should make a vent, & shed itself into the narrow sea of Arabia, what might hinder, but that in 200000 years, by that continual & daily course of that river, the creak of the salt waters should be clean altered & become dry: for I think it possible, if in 10000 years before me, sundry rivers have changed their courses & left the ground dry whereas first they ran: an arm of the sea also much greater than that may be driven besides his natural bosom, especially by the force of so great a stream as the river Nilus, by whom diverse things of greater admiration have been brought to pass. The report therefore which they gave of the soil I was easily 
By what proofs the country of Egypt is argued to have been covered by waters.  brought to believe, aswell for that that country itself bringeth credit to the beholders, as also that in the very hills & mountains of the region are found a multitude of shell fishes, the earth likewise sweeting out a certain salt and brynishe humour, which doth corrupt and eat the Pyramids. Again, it is in no point like to any of the countries that lie next unto it, neither to Arabia, Lybia, nor Syria, (for the Syrians inhabit the sea coast of Arabia) being of a black and brittle mould, which cometh to pass by the great store of mud and slimy matter which the river being a float bringeth out of Aethyopia into the land of the Egyptians. The earth of Lybia is much more red and sandy underneath. The mould of Arabia and Syria draw near to a fat and batile clay, being under ground very rocky and full of stone.  
Likewise, for proof that the Region in time past was watery ground the priests alleged how in the time of king Myris his reign the flood arising to the height of 8. cubits watered the whole country of Egypt lying beneath Memphis, scarce 900 years being past & expired since the death and decease of Myris: whereas at these days unless it swell and increase 15. or 16. cubits high, it cometh not at all into that coast, which aforesaid coast, if accordingly to the fall of the river it grow still in loftiness and become higher, the earth receiving no 
In Egypt it never raineth, but their land is watered by the overflow of Nilus.  moisture by the sloude, I fear the Egyptians themselves that dwell beneath the lake Myris both other, & also the inhabitants of the land of Delta, will evermore be annoyed with the same plague and inconvenience, which the Grecians (by their account) are sometimes like to abide. For the people of Egypt hearing that the whole country of Greece was moistened and watered by the seasonable fall of rain and showers, & not by floods and rivers like unto their own: they prophesy that the day would come, when as the Greeks being deceived of their hope would all pearish through famine and hunger: meaning that if the gods did not vouchsafe to send them rain in due season, from whom alone they have their moisture, the whole nation should go to wrack for want of sustenance. Thus far is pleased them to descant of the fortune of Greece. Let us now consider in what estate and condition they stand themselves if then (as we said before) the low country of Memphis (for in these is the gain and increase of ground seen) wax & augment accordingly as in former times, our friends of Egypt shall show us the way, what it is to be famished and die by hunger: if neither their land be moistened by the sweet and timely showers of rain, nor by the swelling and rising of the river. For as now, they have an especial advantage aswell of all 
The manner of husbandry amongst the egyptians.  men else, as of the rest of their countrymen that dwell higher, in that they receive the fruit and increase of the ground without either tilling or weeding the earth, or doing aught else belonging to husbandry: wherefore immediately after the ryseing of the waters, the earth being moist and supple, & the river returned again to his old course, they sow & scatter their seed every one upon his own ground & territory: wherinto having driven great herds of Swine that root and tread the grain and moulds together, they stay till the time of harvest, attending 
Hog's be the best husbands in Egypt, and the worst in England.  the increase and gain of their seed. Being full grown and ripened, they send in their hogs afresh to muzzle and stamp the corn from out the ears, which done, they sweep it together, and gather it. If we follow the opinion of the people of jonia, as touching the land of Egypt, who affirm, that the true country of Egypt is in very deed nothing else save the 
A confutation of the opinion of the jones concerning Egypt.  province of Delta (which taketh his name of the watchtowre or Castle of espial made by Perseus) testifying beside, that by the sea coast to the salt waters of Pelusium, it stretcheth forty scheanes in length, and reacheth from the sea toward the heart of the region, to the city of the Cercasians (near unto which the river Nilus parteth itself into two several mouths, the one whereof is called Pelusium, the other Canobus) and that all the other parts of Egypt are belonging to Arabia and Africa, we might very well infer and prove hereof, that the country of Egypt in former times was none at all. For the land of Delta (as they say, and we easily believe) was ground lif● void and naked by the water, and that of late years also and not long ago: wherefore if they had no country at all, what caused them so curiously to labour in the searching out and blazing of their ancienty, supposing themselves to be the chief of all people, the knowledge and intelligence whereof, was not worth the two years trial and experiment which they wrought in the children. I myself am fully persuaded, that the Egyptians took not their beginning together with the place of Delta. but were always since the first beginning and original of mankind, whose country gaining ground, and increasing by the change and alteration of the river, many of them went down from the high country, and inhabited the low places, for which cause, the City Thebes, and the country belonging thereto, was heretofore called Egypt, the circuit and compass whereof is 6120. furlongs. Be it so then that our opinion accord and consent with truth, the Grecian writers are in a wrong box, but if they speak truly, yet in other matters they reckon without their host, making but three parts of the whole earth, Europa, Asia, and Africa: whereas of necessity Delta in Egypt should be accounted for the fourth, sithence by their own books it is neither joined with Asia, nor yet with Africa. For by this account, it is not the river Nilus that divides Asia from Africa, which at the point and sharp angle of Delta, cutting itself into two sundry streams, that which lies in the mids should equally pertain both to Asia and Africa. But to leave the judgement and opinion of the Greeks, we say and affirm, that all that country is rightly termed Egypt, which is held and possessed by the Egyptians, even as also we make no doubt to call those places Cilicia and Assyria where the Cilicians and Assyrians do dwell. In like manner, according to truth, Asia and Africa are dissevered and parted between themselves by none other borders, then by the limits and bounds of Egypt. Howbeit, if we follow the Grecians, all Egypt (beginning at the places called Catadupae and the city Elephantina) is to be divided into two parts, which draw their names of the regions whereunto they are adjoined, the one belonging to Africa the other to Asia. For the river Nilus taking his beginning from the Catadupae so called, and flowing 
The course of the river Nilus.  through the mids of Egypt, breaketh into the sea, running in one stream till it come to the city of the Cercasians, and afterwards levering itself into three sundry channels. The first of these channels turneth to the East, and is called Pelusium, 
The names of the channels of Nilus: Pelusium. Canobus.  the second Canobus, the third stream flowing directly in a strait line, keepeth this course, first of all scouring through the upper coasts of the country, it beateth full upon the point of Delta, through the midst whereof, it hath a strait and direct stream even unto the sea, being the fairest and most famous of all the rest of the channels, and is called Sebennyticum. From this stream are derived two other arms also, 
Sebennyticum  leading to the salt waters, the one being called Saiticum, the other Mendesium. For as touching those branches and 
Saïticum. Menedesium. Bolbitinum. Bu●olicum.  streams of Nilus, which they term Bolbitinum and Bucolicum, they are not naturally made by course of the water, but drawn out and digged by the labour of men. I follow not the fantasies of mine own brain, nor imagine any thing of myself, for that the country of Egypt is so wide, and of such amplitude as we have described it, I appeal to the oracle of the god Hammon which came into my mind, being in study and meditation about these matters.  
The people of the two cities Maerea and Apia that inhabit the borders of Egypt next unto Africa, esteeming themselves 
A story touching the description of Egypt.  to be of the lineage and nation of the Africans, not of the Egyptians, became weary of their ceremonies and religion, and would no longer abstain from the flesh of kine and feamale cattle, as the rest of the Egyptians did, they sent therefore 
An oracle in Africa.  to the prophecy of Hammon, denying themselves to be of Egypt, because they dwelled not within the compass of Delta, neither agreed with them in any thing, wherefore they desired the god that it might be lawful for them without restraint to taste of all meats indifferently: but the oracle forbade them so to do, showing how all that region was justly accounted Egypt which the waters of Nilus' overran and covered, adding hereto all those people that dwelling beneath the city Elephantina, drank of the water of the same flood. This answer 
How much of the land Nilus overfloweth.  was given them by the oracle. Now it is meet we know, that Nilus at what time it riseth above the banks, overfloweth not Delta alone, but all the country next unto Africa, and likewise the other side adjoining to Arabia, covering the earth on both parts the space of two days journey or thereabout.  
As touching the nature of the river Nilus, I could not be satisfied either by the priests, or by any other, being always very willing and desirous to hear something thereof, first, 
The cause and time of the rising of the river.  what the cause might be that growing to so great increase, it should drown and overgo the whole country, beginning to swell the eight day before the kalends of july, and continuing afloat an hundred days, after which time, in the like number of days it falleth again, flowing within the compass of his own banks till the next approach of july.  
Of the causes of these things the people of Egypt were ignorant themselves, not able to tell me any thing whether Nilus had any proper and peculiar: virtue different from the nature of other floods. About which matters being very inquisitive, moved with desire of knowledge, I demanded 
Nilus sendeth forth no mist.  inoreover the reason and occasion why this stream of all others never sent forth any mist or vapour; such as are commonly seen to ascend and rise from the waters, but herein also I was faint to nestle in mine own ignorance, desiring to be lead of those that were as blind as myself. Howbeit, certain Grecian writers thinking to purchase the price and praise of wit, have gone about to discourse of Nilus, and set 
A refutation of the Grecians as touching the same things.  down their judgement of the nature thereof, who are found to vary and dissent in three sundry opinions, two of the which I suppose not worthy the naming, but only to give the reader intelligence how ridiculous they are. The first is, that the over flow of Nilus cometh of none other cause, then that the winds Etesiae so named, blowing directly upon the stream thereof, hinder and beat back the waters from flowing into the sea, which winds are commonly wont to arise, and have their season a long time after the increase and rising of Nilus: but imagine it were otherwise, yet this of necessity must follow, that all rivers whatsoever having a full and direct course against the winds Etesiae, shall in like manner swell and grow over their banks, and so much the rather, by how much the less and weak the floods themselves are, whose streams are opposed against the same. But there be many rivers as well in Syria as in Africa, that suffer no such motion and change as hath been said of the flood Nilus. There is another opinion of less credit and learning, albeit of greater wonder and admiration than the first, alleging the cause of the rising to be, for that the river (say they) proceedeth from the Oeean sea, which environeth the whole globe and circle of the earth. The third opinion being more calm and modest than the rest, is also more false and unlikely than them both, affirming, that the increase and augmentation of Nilus comes of the snow waters melted and thawed in those regions, carrying with it so much the less credit and authority, by how much the more it is evident that the river coming from Africa through the midst of Aethiopia, runs continually from the hotter countries to the colder, being in no wise probable, or any thing likely that the waxing of the waters should proceed of snow. Many sound proofs may be brought to the weakening of this cause, whereby we may guess how grossly they err which think so great a stream to be increased by snow. What greater reason may be found to the contrary, then that the winds blowing from those countries are very warm by nature. Moreover, the land itself is continually void of rain and ye, being most necessary that within five days after the fall of snow there should ●ome rain, where by it cometh 
within five days after snow, falleth rain.  to pass that if it snow in Egypt, it must also of necessity rain. The same is confirmed and established by the blackness and swartnesse of the people, coloured by the vehement heat and scorching of the sum: likewise by the swallows and kites which continually keep in those coasts: lastly by the flight of the crane's toward the coming of winter, which are always wont to fly out of Scythia and the cold regions to these places, where all the winter season they make their abode. Were it then that never so little snow could fall in those countries by the which Nilus hath his course, and from which he stretcheth his head and beginning, it were not possible for any of these things to happen which experience proveth to be true. They which talk of Oceanus, grounding their judgement upon a mere fable, want reason to prove it. For I 
That there is no sea called Ocean.  think there is no such sea as the Ocean, but rather that Homer or some one of the ancient Poets devised the name, and made use thereof afterwards in their tales and poetry. Now if it be expedient for me having refuted and disallowed other men's judgements, to set down mine own. The reason why Nilus is so great in summer I take to be this. In the wintertime 
The true opinion of these things.  the sun declining from his former race under the cold winter star, keepeth his course over the high countries of Africa, and in these few words is contained the whole cause. For the sun the nearer he maketh his approach to any region, the more he drinketh up the moisture thereof, and causeth the rivers and brooks of the same country to run very low. But to speak at large, and lay open the cause in more ample wise, thus the case standeth. The bringer to pass and worker hereof is the sun, being carried over the high countries of Africa: For the spring time with them being very fair and clear, the land hot, and the winds cold, the sun passing over them works the same effect as when it runneth in the midst of heaven in summer, forsomuch as by virtue of his beams gathering water unto him, he causeth it to ascend into the superior regions, where the winds receiving 
The cause why the South and Southweast wound bring rain.  it, disperse the vapours and resolve them again, which is chiefly done by the South and Southwest wind that blow from these countries, being stormy and full of rain. Now the water drawn out of Nilus by the sun, doth not in this sort fall down again in showers and drops of rain, but is quite spent and consumed by the heat. Toward the end of winter, the sun drawing towards the midst of the sky in like manner as before, sucketh the water out of other rivers, which is the cause that being thus drawn until much rain and showers increase them again, they become fleet and almost dry. Wherefore the river Nilus, into whom alone no showers fall at any time, is for just cause lowest in winter, and bighest in summer, forasmuch as in summer the sun draweth moisture equally out of all rivers, but in winter out of Nilus alone, this I take to be the cause of the divers and changeable course of the river. Hereof also I suppose to proceed the dryness of the air in that region, at such time as the sun divideth his course equally, so that in the high countries of Africa it is always summer: whereas if it were possible for the placing and situation of the heavens to be altered, that where North is, there were South, & where South is, North, the sun towards the coming and approach of winter departing from the midst of heaven, would have his passage in like sort over Europe, as now it hath over Africa, and work the same effects (as I judge) in the river Ister, as now it doth in Nilus. In like manner, the cause why Nilus hath 
Ister a great river in Europe.  no mist or cloud arising from it according as we see in other floods, I deem to be this, because the country is exceeding hot and parching, being altogether unfit to send up any vapours, which usually breath and arise out of cold places. But let these things be as they are and have been always.  
The head and fountain of Nilus where it is, or from whence it cometh, none of the Egyptians, Grecians, or Africans that 
The spring of the river Nilus unsearchable.  ever I talked with, could tell me any thing, besides a certain scribe of Minerva's treasury in the city Sais, who seemed to me to speak merrily, saying, that undoubtedly he knew the place, describing the same in this manner. There be two mountains (quoth he) arising into sharp and spindled tops, situate between Syêne a city of Thebais, and Elephantina, the one called Crophi, the other Mophi. from the vale between the two hills doth issue out the head of the river Nilus, being of 
The two mountains Crophi and Mophi.  an unsearchable depth, and without bottom, half of the water running towards Egypt and the North, the other half towards Aethiopia and the South. Of the immeasurable depth of the fountain, the scribe affirmed, that Psammetichus King of the Egyptians had taken trial, who sounding the waters with a rope of many miles in length, was unable to feel any ground or bottom: whose tale (if any such thing were done as he said) made me think, that in those places whereof he spoke, were certain gulfs or whirlpools very swift, violente and raging, which by reason of the fall of the water from the hills, would not suffer the line with the sounding lead to sink to the bottom, for which cause, they were supposed to be bottomless. Besides this, I could learn nothing of any man. Nevertheless, traveling to Elephantina to behold the thing with mine own eyes, and making diligent inquiry to know the truth, I understood this, that taking our journey from thence Southward to the countries above, at length we shall come to a steep & bending shelf, where the river falleth with great violence, so that we must be forced to fasten two gables to each side of the ship, & in that sort to hale and draw her forward, which if they chance either to slip or break, the vessel is by and by driven backwards by the intolerable rage & violence of the waters. To this place from the city Elephantina is four days sail, whereaboutes the river is full of windings & turnings, like the flood Meander, and in length so continuing twelve scheanes, all which way the ship of necessity must be drawn. After this, we shall arrive at a place very smooth and calm, wherein is standing an Island encompassed round by the river, by name Tachampso. The one half hereof is inhabited by the Egyptians, the other half by the Aethiopians, whose country is adjoining to the Southside of the isle. Not far from the Island is a pool of wonderful and incredible bigness, about the which the Shepherds of Aethiopia have their dwelling: whereinto, after we are declined out of the main stream, we shall come to a river directly running into the pool, where going on shore, we must take our voyage on foot the space of forty days by the water's side, the river Nilus itself being very full of sharp rocks and craggy stones, by the which it is not possible for a vessel to pass. Having finished forty days journey along the river, take shipping again, and pass by water twelve days voyage, till such time as you arrive at a great city called Meroe, which is reputed for the chief and 
The City Meroe.  Metropolitan city of the country, the people whereof, only of all the gods worship jupiter and Bacchus, whom they reverence with exceeding zeal and devotion. Likewise to jupiter they have planted an oracle, by whose counsel and voice they rule their martial affairs, making war how oft soever, or against whomsoever they are moved by the same. From this city Meroe by as many days travel as ye take from Elephantina to the same, you shall come to a kind of people named Automoly, which is to say, traitors or runagates, the same also in like manner being called Asmach, which emporteth in the greek tongue such as stand and attend at the King's left hand. These men being whilom soldiers in Egypt to the number of eight thousand and two hundred, they revolted from their own countrymen, and fled over to the Aethiopians for this occasion. Being in the time of King Psammetichus 
The soldiers of Egypt forsook their own country.  dispersed and divided into sundry garrisons, some at the city of Elephantina, and Daplinae Pelusiae, against the Aethiopians, other against the Arabians and Syrians, and thirdly at Marea against the Africans (in which places agreeably to the order and institution of Psammetichus, the Persian garrisons also did lie in munition) having continued the space of three years in perpetual guard and defence of the land, without shift or release, they fell to agreement amongst themselves to leave their King and country, and fly into Aethiopia: which their intent Psammetichus hearing, made after them incontinently, and having overtaken the army, humbly besought them with many tears, not to forsake by such unkind and unnatural wise their wives, children, and country gods, unto whose plaint and entreaty, a rude roystrell in the company showing his privy members, made this answer, wheresoever (quoth he) these be, there will I find both wife 
The trick of a knave.  and children. After they were come into Aethiopia, and had offered themselves unto the King of the soil, they were by him rewarded on this manner. Certain of the Aethiopians that were scarcely sound hearted to the King, were deprived by him of all their lands and possessions, which he frankly gave and bestowed on the Egyptians. By means of these, the people of Aethiopia were brought from a rude and barbarous kind of demeanour, to far more civil and manlike behaviour, being instructed and taught in the manners and customs of the Egyptians. Thus the river Nilus is found still to continue the space of four months journey by land and water (less than in which time it is not possible for a man to come from Elephantina to the Automolians) taking his course and stream from the West part of the world, and falling 
A slory touching the spring of Nilus.  of the sun. Howbeit in this place I purpose to recite a story told me by certain of the Cyraeneans, who fortuning to take a voyage to the oracle of Ammon, came in talk with Etearchus King of the Ammonians, where by course of speech, they fell at length to discourse and common of Nilus, the head whereof was unsearchable, and not to be known. In which place Etearchus made mention of a certain people called Nama●ones of the country of Africa, inhabiting the quicksands, and all the coast that lieth to the east. Certain of these men coming to the court of Etearchus, and reporting divers strange and wonderful things of the deserts and wild chaces of Africa, they chanced at length to tell of certain young Gentlemen of their country, issued of the chief and most noble families of all their nation, who being at a reasonable 
A voyage undertaken by certain young gentlemen.  age very youthful and valtant, determined in a bravery to go seek strange adventures, as well other, as also this. Five of them being assigned thereto by lot, put themselves in voyage to go search and descry the wilderness, and desert places of Africa, to the end they might see more, and make further report thereof then ever any that had attempted the same. For the sea coast of Africa pointing to the North pole, many nations do inhabit, beginning from Egypt, and continuing to the promontory named Soloes, wherein Africa hath his end and bond. All the places above the sea are haunted with wild and savage beasts, being altogether void and desolate, pestered with sand, and exceeding dry. These gentlementravellers having made sufficient provision of water, and other viands necessary for their journey, first of all passed the countries that were inhabited: and next after that, came into the wild and waste regions amongst the caves and dens of fierce and untamed beasts, through which they held on their way to the west part of the earth. In which manner, after they had continued many days journey, and traveled over a great part of the sandy countries, they came at length to espy certain fair and goodly trees, growing in a fresh and pleasant meadow, whereunto incontinently making repair, and tasting the fruit that grew thereon, they were suddenly surprised and taken short by a company of little dwarves, far under the common pitch and stature of men, whose tongue the gentlemen knew not, neither was their speech understood of them. Being apprehended, they were lead away over sundry pools and meres into a city, where all the inhabitants were of the same stature and degree with those that had taken them, and of colour swart and black. Fast by the side of this city ran a swift and violent river, flowing from the West to the East, wherein were to be seen very hideous and terrible serpents called Crocodyles. To this end drew the talk of Etearchus King of the Ammonians, save that he added beside how the Namasonian gentlemen returned home to their own country (as the Cyraeneans made recount) and how the people also of the city whether they were brought, were all conjurers, and given to the study of the black art. The flood 
A City inhabited by Necromancers.  that had his passage by the city, Etearchus supposed to be the river Nilus, even as also reason itself giveth it to be. For it floweth from Africa, and hath a just and direct cut through the midst of the same, following (as it should seem) a very like and semblable course unto the river ●ster.  
Ister beginning at the people of the Celts, and the city Pyrene (the Celts keep without the pillars of Hercules, being near neighbours to the Cynesians, and the last and utmost 
The description of the river Ister.  nation of the western people of Europe) divideth Europe in the midst, and scouring through the coast, it is held by the Istryans (people so named and coming of the Milesians) it lastly floweth into the sea. Notwithstanding Ister is well known of many, for that it hath a perpetual course through countries that are inhabited, but where or in what part of the earth Nilus hath his spring, no man can tell, forsomuch as Africa from whence it cometh, is void, desert, and unfurnished of people, the stream and course whereof, as far as lieth in the knowledge of men, we have set down & declared, that end of the river being in Egypt where it breaketh into the sea.  
Egypt is welny opposite & directly set against the mountains of Cilicia, from whence to Synopis standing in the Euxine sea, is five days journey for a good footman, by strait & even way.  
The Isle Synopis lieth just against the river Ister, where it beareth into the sea, so that Nilus running through all the coast of Africa, may in some manner be compared to the river Ister, howbeit, as touching the flood Nilus be it hither to spoken.  
Let us yet proceed to speak further of Egypt, both for that the country itself hath more strange wonders then any nation 
Egypt the most wonderful nation in the world.  in the world, and also because the people themselves have wrought sundry things more worthy memory, than any other nation under the sun, for which causes, we thought meet to discourse more at large of the region & people. The Egyptians therefore as in the temperature of the air, and nature of the river, they descent from all other: even so in their laws and customs they are unlike and disagreeing from all men.  
In this country the women follow the trade of merchandise in buying and selling: also victualling and all kind of sale and chapmandry, whereas contrariwise the men remain at 
The laws and customs of the people of Egypt.  home, and play the good huswives in spinning and weaving and such like duties. In like manner, the men carry their burdens on their heads, the women on their shoulders. Women make water standing, and men crouching down and cowering to the ground. They discharge and unburden their bellies of that which nature voideth at home, and eat their meat openly in the streets and high ways, yielding this reason why they do it, for that (say they) such things as be unseemly and yet necessary aught to be done in counsel, but such as are decent and lawful, in the eyes and view of all men. No woman is permitted to do service or minister to the gods or goddesses, that duty being proper and peculiar to men. The son refusing to nourish and sustain his parents, hath no law to force and constrain him to it, but the daughter be she never so unwilling, 
The daughter bound to nourish her parents in need.  is perforce drawn and compelled thereto. The priests and ministers of the gods in other countries wear long hair, and in Egypt are all razed and shaven. Likewise with other people it is an usual custom in sorrowing for the dead to poll their locks, and especially such as are nearest touched with grief, but contrariwise the Egyptians at the decease of their friends suffer their hair to grow, being at other times accustomed to paul & cut it to the stumps. Moreover, the people of all lands use to make difference between their own diet & the food of beasts, saving in Egypt, where 
The good fellowship in Egypt where the good man and his hogs dine together. The use of grain is very ●lender in Egypt.  in barbarous and swinish manner men and beasts feed jointly together. Besides this, the people elsewhere have their greatest sustenance by wheat, rye, & barley, which the Egyptians may not taste of without great reproach & contumely, using neverthesse's a kind of wheat whereof they make very white and fine bread, which of some is thought to be darnel or bearebarly. This at the first having mingled it with liquor, they work & mould with their feet, kneading the same afterwards with their hands.  
In this country also the manner is to circumcise and cut round about the skin from their privy parts, which none other use, except those that have taken letter, and learned the custom from the Egyptians. The men go in two garments, the women in one, stitching to the inside of the vesture a tape or caddese to gird their appare. I close to them, which the people of other regions are wont to wear outwardly. The Grecians in writing and casting account, frame their letters, and 
The manner of casting of account.  lay their counters from the left hand to the right, the Egyptians contrariwise proceed from the right to the left, wherein also they frump and gird at the Grecians, saying, that themselves do all things to the right hand, which is well and honestly, but the Graekes to the left, which is perversely and untowardly. Furthermore, they use in writing two kind of characters or letters, some of the which they call holy and divine, 
Their letters or characters.  other common and profane. In the service and worship of the gods, they are more religious and devout than any nation under heaven. They drink out of brazen pots, which day by day they never fail to cleanse and wash very fair and clean, which manner and custom is not in a few of them, but in all. They delight principally to go in fresh and clean linen, consuming 
cleanness in avyre without pride.  no small part of the day in washing their garments. They circumcise their secret parts for desire they have to be void of filth and corruption, esteeming it much better to be accounted clean, then comely. The priests and churchmen: 
The custom of the priests.  shave their bodies every third day, to the end that neither lyee nor any kind of uncleanness may take hold of those which are daily conversant in the honour and service of the gods. The same are arrayed in one vesture of single linen, and paper shoes, without sufferance to go otherwise attired at any time. They purge and wash themselves every day twice in the day time, and as often in the night, using other ceremonies and customs wellnigh infinite that are not to be rehearsed. The selfsame priests have no small advantage or commodity in this, that they live not of their own, neither spend or consume any thing of their private goods and substance, but have daily ministered and supplied unto them food in great abundance, as well the flesh of oxen as of geese. Their drink is wine made of grapes, which in like manner is brought them in allowance. 
Their diet.  To take any kind of fish, they hold it unlawful: and if by fortune they have but seen or lightly beheld any beans, they deem themselves the worse for it a month after, forsomuch as that kind of pulse is accounted unclean. The rest also of the Egyptians and common sort use very seldom or never to sow beans: and to eat the same either raw or sodden, they hold it a grievous sin. The priests take their orders in such wise, that every one by turns and courses doth service to all 
The orders of priesthood.  the gods indifferently, no man being clarked or chosen to be the several minister of any one god alone. All these are governed by one general precedent or Archbishop. If any man die, his son taketh the priesthood in his stead. All neat and bullocks of the malekinde they hold sacred to Epaphus, whereof if they be in mind to sacrifice any, they search and try him whether he be clean or no after this manner. If in all his skin there appear any one black hair, they by and by 
The manner of trying the bullocks that are sacrificed whether they be clean or otherwise.  judge him impure and unfit for sacrifice, which trial is made by some of the priests appointed for the same purpose, who taketh diligent view of the ox both standing and lying, and turned every way, that no part may be unseen. After this, search is made also of his mouth and tongue, whether all the signs and tokens appear in him that should be in a pure & unspotted beast, of which signs we determine to speak in another book. To make short, he curiously beholdeth the hairs of his tail whether they grow according to nature, and be all white. If all these marks agree, they tie a ribaund to one of his horns, and sear a mark on the other, and so let him run, and if any man adventure to offer up an ox, whose horns are not marked with the public seal or brandyron, he is by and by accused by the rest of his company, and condemned to die. These are the means which they use in searching and surveying their cattle, such as are to be offered to the gods. Moreover, 
The order of sacrificing.  in the time of sacrifice and oblation, this is their manner. The beast that is sealed on the horn, being brought to the aultare and place of immolation, incontment a fire is kindled, than some one of the chaplains taking a bowl of wine in his hands, drinketh over the oblation with his face toward the temple, and calling with a loud voice upon the name of the god, giveth the beast a wound and killeth him, the head and hide whereof, they bear into the market place, with many 
The head of the beast that is sacrificed is accursed.  detestable curses, and devilish bannings, making sale thereof to the merchants of Greece. Such of the Egyptians as have no place of sale or use of merchandise with the Grecians, cast both head and hide into the river Nilus. In cursing the head of the slain beast they use this manner of imprecation, that if any evil or misfortune be to happen either to those which do the sacrifice, or to the whole realm and dominion of Egypt, it would please the gods to turn all upon that head. The like use and custom about the heads of such cattle as are killed in sacrifice, and in time of offering for the priest to drink wine, is in all places alike throughout all the churches of Egypt, in so much, that it is grown into a fashion in all the whole land, that no Egyptian will taste of the head of beasts sacrificed. Howbeit, there is choice and diversity of sacrifice with them, neither is the same manner and form of oblation kept and observed in every place. Now we will show and declare which of all the goddesses they chief honour, and in whose name they solemnize and celebrate the greatest feast. Having therefore most devoutly spent the eve or day before the feast in solemn fasting and prayer, they sacrifice an Ox, whose hyde incontinently they pull off and take out his entrails, suffering the leaf and fat to remain within him. After that, they hew off the shank bones, with the lower part of the loin and shoulders, likewise the head and the neck, which done, they farce and stuff the body with hallowed bread, honey, raisins, figs, frankincense, myrrh, and other precious odours. These things accomplished they offer him up in sacrifice, pouring into him much wine & oil, and abiding still fasting, until such time as the offering be finished. In the mean space while the sacrifice is burning, they beat and torment themselves with many stripes, whereby to satisfy and appease the wrath and displeasure of the gods. Having left off on this manner to afflict and crucify their flesh, the residue of the sacrifice is set before them, where with they feast and refresh their hunger. It is a custom receiven throughout all the region, to offer bullocks and calves of the malekinde, if in case they be found immaculate and pure, according to the form of their law: howveit, from kine and heiffers, they abstain 
A la greatly honoured in Egypt.  most religiously, accounting them as holy and consecrate to the goddess Isis, whose image is carved and framed like a woman, with a pair of horns on her head, like as the Grecians describe and set forth Io. Hereof it proceedeth that the people of Egypt do most of all other beasts worship and reverence a cow, for which cause, none of that nation neither men nor women will either kiss a Grecian, or so much as use his knife to cut any thing, his spit to roast, his pot to voyle, or any other thing belonging to them, disdaining and loathing the very meat that hath been cut with a Grecians knife, for somuch as in Greece they feed of all neat indifferently both male and feamale. If an ox or cow chance to die, they bury them 
The manner of burying kine when they die.  on this wise, the kine and females they cast into the river, durying the oxen in some of the suburbs with one of his horns sticking out of the ground for a token; lying on this manner until they be rotten. At an ordinary and appointed time, there arriveth a ship from y● I'll Prosopitis situate in that part of Egypt which is named Delta, being in compass nine scheanes, which is 63. miles. In this Island are planted many cities, one of the which continually furnisheth and sends forth the aforesaid ship, having to name Atarbeehis, wherein standeth a fair and goodly temple dedicated to Venus. From this city Atarbechis, many people are wont to stray and wander into other towns of Egypt. The ship coming to land at every city, takes up the bones of the dead oxen, and carries them all to one place where they are buried together. The law also commandeth the selfsame manner to be kept and observed in the sepulture and burying of other cattle that die in the land, from the slaughter of the which generally the Egyptians abstain. Nevertheless, such as abiding in the province of Thebes in the temple of jupiter Thebanus, are invested with the orders of priesthood, use the same abstinence from sheep, and slain goats upon the altars of the gods, for in Egypt the same gods have not the same kind of divine honour in every place and with every people, saving Isis and Osiris, the one a goddess, the other a god, which are of all men worshipped alike. This Osiris is of the Egyptians thought to be Bacchus, albeit for some respect they name him otherwise. Contrary to these, such as are belonging to the palace of mends, and are contained within the precinct and limits of that sheer, withhold themselves from goats, and make sacrifice of sheep. 
The cause why some of the egyptians will kill no sheep.  The Thebaries therefore, and such as following their example eschew and avoid the slaughter and killing of sheep, testify themselves to be moved hereunto by a law, because that jupiter on a time refusing to be seen of Hercules who greatly desired to behold him, at his instant prayers cut off the head of aramme, and stripping off the fell, cast it over him, and in such manner showed himself to his son, where of the Egyptians framing the image of jupiter, made him to have a rams head, of whom, the Ammonians took that custom, which are an offpring and branch grown from two sundry nations the Egyptians and Aethiopians, as well may be seen by their language which is a medley of both tongues: who seem for this cause to have named themselves Ammonians, for that they 
Whence the Ammonians drew their name.  hold the oracle of jupiter whom the Egyptians call by the name of Ammon. In this respect the Thebans abstain from the blood of rams and sheep, esteeming them as holy and divine creatures. Howbeit, one day in the year which they keep festival to jupiter they kill a ram, and taking off the skin, they cover therewith the image, whereunto incontinent they bring the picture of Hercules, after which, they beat the naked flesh of the ram for a good season. The sacrifice being in this sort accomplished, they bury the body in a religious and hallowed vessel. This Hercules they reckon in the number of the twelve gods, as for the other Hercules of whom the Grecians make mention, the Egyptians are altogether unacquainted with him, neither do they seem at any time to have heard of him. This name I suppose to have come first from Egypt into Graece, and to have been borrowed of them, howsoever the Grecians dissemble the matter, to make 
The name of Hercules taken from the Egyptians.  the invention seem their own: whereupon I ground with greater confidence, for that the yarents of Hercules, Amphytrio and Alomaeea are by country and lineage Egyptians. Likewise in Egypt, the name of Neptune, and the gods called Dioseuri, was very strange, and unheard of, neither would they be brought by any means to repute them in the fellowship and company of the gods. And it in case they had taken the name of any god from the Grecians, it is very credible that as well as of the rest, nay above the rest, they would have made chose of Neptune and the other, were it that at those days trade of merchandise, and voyaging by sea were used either by them into Graece, or by the Grecians into Egypt, which I suppose and think to have been. It is therefore most sounding and agreeable to truth, that if any thing had been borrowed by them, the name of Neptune rather than Hercules had crept into their manners and religion. Besides this, the god head and name also of Hercules is of great continuance and antiquity in Egypt, insomuch that (by their saying) 17000. 
The Kings of Egypt could make at their pleasure gods.  years are passed, since the reign of King Amasis, in time of whose governance, the number of the gods was increased from eight to twelve, whereof Hercules was then one. Hear in not contented with a slippery knowledge, but moved with desire to learn the truth, I came in question with many about the same cause, & took shipping also to Tyrus a city of Phoenicia, where I had heard say that the temple of Hercules was founded. Being landed at Tyrus, I beheld the palace beautified and adorned with gifts of inestimable price, and amongst these, two crosses, one of tried & molten gold, another framed of the precious gem Smaragdus, which in the night season sent forth very bright & shining beams, forthwith falling into parley with the chaplains & priests of the temple, I demanded them during what space the chapel had stood, and how long since it was built; whose talk and discourse in nothing agreed with the Grecians affirming, that the temple took his beginning with the city, from the first foundation & groundley whereof, two thousand and three hundred years are expired. I saw also in Tyrus another temple vowed to Hercules sumamed Theseus'. In like sort; I made a journey to Thasus, where I light upon a chapel erected by the Phaenicians, who enterprising a voyage by sea to the knowledge and discovery of Europe, built and founded Thasus, five men's ages before the name of Hercules was known in Greece. These testimonies doplainely prove that Hercules is an ancient god and of long durance. For which cause amongst all the people of Greece they seem to have taken the best course, that honour Hercules by two sundry temples, to one they show reverence as to an immortal 
The two temples of Hercules in Greece.  god, whom they call Hercules Olympius, to another, as to a chief peer, and most excellent person amongst men. Many other things are noised by the Grecians, albeit very rashly and of slender ground: whose fond and undiscreet tale it is, that Hercules coming into Egypt, was taken by the Egyptians, and crowned with a garland, who were in full mind to have made him a sacrifice to jupiter. Unto whose aultare being lead with great pomp and celerity, he remained very meek and tractable, until such time as the priest made an offerto slay him, at what time recalling his spirits, and laying about him with manful courage, he made a great slaughter of all such as were present & strove against him. By which their fabulous & incredible narration they flatly argue, how ignorant and unacquainted they be with the manners of Egypt, for unto whom it is not lawful to make oblation of any brute beast, but of swine, oxen, calves and geese: couldethey so far stray from duty and fear of the gods, 〈◊〉 to stain and blemish their altars with the blood of men: Again, Hercules being alone in the hands of so many Egyptians, can it stand with any credence or likelihood that of himself he should be able to slay so great a multitude: But let us leave these fables, and proceed forward to the truth, Such therefore of this 
The reason why in some parts of Egypt they will kill no goats.  people as fly the bloodshed and slaughter of goats (namely the Mendesians) lay for their ground, that Pan was in the number of the eight gods which were of greater standing and antiguitie than the twelve.  
The form and image of the god Pan, both the painters and carvers in Egypt franie to the same similitude and resemblance as the Grecians have expressed and set him forth by, making him to have the head and shanks of a goat, not that they think him to be so, but rather like the other gods. Notwithstanding the cause whereby they are moved to portray and shadow him in such sort, is no great and handsome tale to tell, & therefore we are willing to omit it by silence, sufficeth it that we know how as well buck as do goats are no petty saints in this country, in somuch that with the Mendesians goatherds are exalted above the common sort, and much more set by then any other degree of men, of which company, some one is always of chief estimation, at whose death, all the quarter of Mendesia is in great sorrow and heaviness, whereof it cometh, that as well the god Pan himself, as every male-goate is called in the Egyptian speech mends. In these parts of Egypt it happened that a goat of the malekinde in open sight closed with a woman, which became very famous and memorable throughout all the country. An hog 
A Goat closing with a woman. Hogs of all beasts worst accounted of. Hogheards of basest account.  is accounted with them an unclean and defiled beast, which if any passing by fortune to touch, his next work is to go wash and dowse himself clothes and all in the river, for which cause, of all their proper and native countrymen, only such as keep swine, are forbidden to do worship in the temples. No man will vouchsafe to we● his daughter to a swineherd, nor take in marriage any of their descent and issue feamale, but they mutually take and yield their daughters in marriage between themselves. Of the number of the gods only Liber and the Moon are sacrificed unto with hogs, whereof making oblation at the full of the moon, for that space also they feed of pork and hogsflesh. The reason why the people of Egypt kill swine at this time, and at all other times boil in so great despite and hatred against them, because mine ears glowed to hear it, I thought it manners to conceal it. Swine are offered up to the Moon in this manner: the hog standing 
Swine sacrificed to Liber and Luna.  before the aultare, is first slain, then taking the tip of his tail, the milt, the call, & the suet, they lay them all together, spreading over them the leaf or fat that lieth about the belly of the swine, which immediately they cause to burn in a bright flame. The flesh remaining they eat at the full of the moon, which is the same day whereon the sacrifice is made, abhorring at all other times the flesh of swine as the body of a serpent. Such as be of poor estate, and slender substance, make the picture & image of a hog in past or dough, which being consequently boiled in a vessel, they make dedication thereof to their gods. Another feast also they keep solemn to Bacchus, in the which toward supper they stick a swine before the threshold or entry of their dwelling places, after which, they make restitution thereof to the swineheard again of whom they bought it. In all other points pertaining to this feast, so like the Grecians as may be, saving that they square 
Superstition oft times runneth into most filthy devices.  a little, and vary herein. For the manner of Greece is in this banquet to wear about their necks the similitude of a man's yard named Phallum, wrought and carved of figtree, in stead whereof, the Egyptians have devised small images of two cubits long, which by means of certain strings and cords they cause to move and stir as if they had sense and were living. The carriage of these pictures is committed to certain women that bear them too and fro through the streets, making the yard of the image (which is as big as all the body beside) to dance and play in abominable wise. Fast before these marcheth a piper, at whose heels the women follow incontinent with sundry psalms & sonnets to the god Bacchus. For what cause that one member of the picture is made too big for the proportion & frame of the body, and also why, that, only of all the body is made to move, as they refused to tell for religion, 
Melampus the first founder of this ceremony in Greece. In the time of Herodotus the name of Philosophers was strange.  so we desired not to hear for modesty. Howbeit, Melampus son of Amytheon was falsely supposed to have been ignorant in the ceremonies of Egypt, in the which he was very skilful & cunning. By whom the Greeks were first instructed in the due order and celebration of Bacchus' feast (whom they worshipped by the name of Dionysius) & in many other ceremonies and religious observations pertaining to the same. Notwithstanding something wanted in this description, which was after added, and in more perfect and absolute manner set down by certain grave and wise men called▪ Philosophers, which lived in the secondage after him. Most evident it is that the picture of Phalli 〈…〉 worn of the Grecians in the feast of Bacc●●s; was found out and devised by him, whose discipline in this point the Grecians observe at this day. This Melampus was 〈◊〉 of rare wisdom, well seen in the art of divination and soothsaying, the author and first founder to the Grecians as well of other things which he had learned in Egypt, as also of such statutes and observances as belong to the feast of D●onysius, only a few things altered which he thought to amend. For why, to think that the Grecians and Egyptians fell into the same form of divine worship by ha● hazard or plain chance, it might seem a very hard and unreasonable guess, si●●ence it is manifest that the Greeks both use the selfsame custom, and more than that, they kept it of old. Much less can I be brought to say, that either his fashion or any other hath been translated and derived from Greece into Egypt I rather judge that Melampus coming from Phoenicia into Beo●ia, accompanied with Cadmus and some other of the Tyrians, was by them made acquainted with all such rites and ceremonies as in the honour of Dionysius are used by the Greeks. True it is, that the names by which the gods are usually called, are borrowed and drawn from the Egyptians, for hearing them too be taken from the Barbarians as the chief inventors and devisers of the same, I have found not only that to be true, but also that for the most part they are brought out of Egypt. For setting aside Neptune and the gods called 〈◊〉 (as before is declared) lun●, Venus, thou 〈…〉 is, the Graces, the Nymphs Nereids, all the names of the gods and goddesses have been evermore known and usurped in Egypt. I speak no more than the Egyptians testify, which avouch sincerely that neither Neptune nor the gods Dioscuri were ever heard of in their land. These names I judge to have been devised by the Pelasgians, except Neptune, whose name I suppose to be taken from the people of Africa, for somuch as from the beginning no nation on the earth but only the Africanes used that name, amongst whom, Neptune hath always been reverenced with celestial and divine honours, whom the Egyptians also deny not to be, albeit they show and exhibit no kind of divine honour towards him. These and such like customs (which we purpose to declare) have the Greeks borrowed of the Egyptians: nevertheless, the image of Mercury, who is framed with the secret member porrect 
The beastly devices of the pagans.  and apparent, I rather deem to have proceeded from the manners of the Pelasgians, then from the usual and accustomed wont of Egypt, and principally to have grown in use with the Athenians, whose fact consequently became a pattern and example to the rest of the Grecians. For the self same soil was jointly held and inhabited both of the Athenians (which were of the right lineage of Helen) and likewise of the Pelasgians, who for the same cause began to be reckoned for Grecians. Which things are nothing marvelous to those that are 
Cabiri the three sons of Vulcan.  silfull and acquainted with the worship and religion which the Grecians yield to the three sons of Vulcan named Cabiri, which divine ceremonies are now fresh in Samothracia, and were taken and received from the Pelasgians. The cause is, that those Pelasgians whom we said before to have had all one territory with the Athenians, dwelled sometime also in Samothracia, by whom the people of that soil were taught and indoctrined in the ceremonies appertinent to Bacchus. First therefore the people of Athens following the steps of the Pelasgians, caused the picture of Mercury to be carved in such sort as we have heard. For authority & proof why the image should be thus framed, the men of Pelasgos recited a mystery out of holy books, which is yet kept and conserved in the religious monuments of Samothracia. The selfsame in prayer and invocation to the heavenly powers, made ablation of all creatures indifferently, and without respect (which I came to know at Dodona) giving no names at all to the gods, as being flatly ignorant how to call them. Generally they named them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gods, in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, they disposed and placed in order all the countries and regions on earth. In tract of time, the names and appellations of the powers divine used in Egypt, grew also in knowledge with the Greeks: ensuing which, the name also of Dionysius, otherwise called Bacchus, came to light, albeit, long after that time and in later days. A small time expired, the Greeks counseled with the oracle in Dodona to the same end and purpose. This chair of prophecy 
Dodona sometime the chief oracle in Greece.  was in those days the only and most ancient seat in the land of Greece, whether the Pelasgians repairing, demanded the oracle if the surnames of the gods received and taken from the Barbarians, might be lawfully frequented in Greece: whereto answer was given, that they should be retained: for which cause, yielding sacrifice to the gods, such names were held by the men of Pelasgos, and lastly observed of the Grecians. Howbeit, 
The beginning of the pagans gods.  what original or beginning the gods had, or whether they were evermore time out of mind: finally, what form, figure, or likeness they bore, it was never fully and perfectly known till of late days. For Hesiodus and Homer (which were not passing. 400. years before us) were the first that ever made the gods to be borne and sprung of certain progenies like unto men, assigning to every one a byname, proper and peculiar honours, sundry crafts and sciences wherein they excelled, not leaving so much as the favour and portraytour of any of the gods secret and undeseried. As for such poets as are said to have gone before these, they seem to me to have lived after them. The first of these things (I mean the names of the nature's celestial) to have been planted in Greece in such sort as hath been declared, the priests at Dodona do justly witness.  
Now for this of hesiod and Homer to be no other wise than is said, I pawn mine own credit. Furthermore, of the oracles in Africa and Greece the Egyptians bla●e this rumour, and principally such as are employed in the service and ministery of jupiter Thebanus: by whom it is said, that certain men of the Phaenicians coming to Thebes; state privily from 
The beginning of the oracles in Africa and Greece.  thente two women accustomed to minister in the temple of jupiter, one of the which they sold in Lybia, the other in Greece, by whose means and advise it came to pass, that in each country the people created an oracle. hereat somewhat abashed, and requesting earnestly how and in what manner they came to know this, they made we answer, that leaving no corner unsearched whereby to come to knowledge of their women, and not able to find how they were bestowed, news was brought at length of their plight and condition. Thus far was I certified by the Theban prelate's, whereunto I deem it convenient to add such things as were notified unto me at Dodona by the priests there, who undoubtedly affirm how in 
A tale of two pigeons.  times forepast and long ago, two black pigeons took their flight from the country of Thebes in Egypt, scouring with swift course through the sky, one of the which fortuned to light in Africa, the other in that part of Greece where Dodona is now situate, where pointing upon a mighty ●all beech, she was heard to speak in a voice human, like unto a man, warning the people to erect an oracle or seat of divination in that place, being so thought good, and provided by the destinies. Which admonition the people taking (as well they might) to come by the instince and motion of the gods, did as they were commanded by the done. In like manner it fell out that in Lybia the people were stirred up and in●ensed by the other done to the planting and erection of a seat prophetical, named the oracle of Ammon, being also confecrate to the name of jupiter. These things we received of the credit and authority of the Dodoneans, confirmed: and established by the general consentem of those that had the ●ase and charge of the temple. Of these women priests resident in the temple of Dodona, the eldest & most ancient had to name Promenca, the second Timareta, the third and youngest Nicandra. Nevertheless of these matters such is my judgement. If any such religions and holy women were by stealth of the phoenicians transported and carried away into Lybia and Greece. I condecture that the one of these was sold at Thesprotus, in that part of the region which erst was in the possession of the Pelasgians; and is at this present reputed for a portion of Hettus: where, having served certain years, in process of time she brought 〈…〉 divine ceremonies of jupiter, under some beach tree growing in shoa●e coanstes. For what could be more likely con●emente, then for her to establish some monument in the sacred honour of jupiter, in whose service and religion she had been long time conversant at Thebes in Egypt Which her ordinance at length grew into the custom of an oracle. The same being perfect also in the Greek language, discovered unto them in what sort the Pheni● an● had likewise made sale of her sister to the people of Africa. The sacred and devout women of Dodona resyaunt in the palace of the great god jupiter, seem for none other cause to have called these Egyptian pufi●s two doves, then for that they were come from barbarous countries, whose tongue and manner of pronouncing seemed to the Grecians to sound like the voice of bites. And whereas they show that in time the do●e began to utter plain language, and speak like men, ●aught else is meant heareby then that she used such speech as they knew and understood, being so long esteemed to emusate and follow the noise of birds as she remained in her barbarous kind of speech and pronunciation. For how is it credible that a pigeon in deed could have ●●urped the voice and utterance of a man● and alleging yet further that it was a blark do●e, they argued her more plainly to have been a woman of Egypt, the flower of whose beauty is a fair brown blue, ●anned and burnt by the fiery beams of the sun. Again, the oracles themselves, that of Thebes, and this of Dodona, are well-nigh in all points agreeable. Thspeake nothing of the manner and order of soothsaying in the comples of Greece, which any man with half an eye may easily discern to have been taken from Egypt. Let it stand also for an ●●●ent and undoubted verity, that assemblies at festivals, pomps and pageants in divine honour, talk and communication with the gods by 
Inventions of the Egyptians.  a mediator or interpreter, were invented in Egypt, and consequently used in Greece. Which I think the rather, for that the one is old and of long continuance, the other fresh and lately put in practice. It is not once in a year that the Egyptians use these solemn and religious meetings, but at sundry 
The feasts of Diana, Isis, and Minerva.  times and in sundry places, howbeit, chief and with the greatest zeal & devotion at the city Bubast, in the honour of Diana. Next after that at Busiris, in the celebration of 〈◊〉 feast, where also standeth the most excellent and famous temple of Isis, who in the Greek tongue is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to wit, Ceres. Thirdly, an assembly is held in the city Sars in the praise and reverence of Miner●●. Fourthly, at H●liopolis in honour 
The feast of the Sun.  of the sun. Fiftly at Batis in remembrance of Larona. In the sixth and last place no●h● city Paps●●is, to the dignity & renown of Mars. Moreover, suc● of this people as with encyre. 
The celebration of Latona's feast and Mars.  and affectionate zeal most religiously observe these astat. B●bastis, behave and bear themselves on this manner. Certain ships being addressed, wherein infinite numbers of men and women fail towards the cat●, in the mean season whiles 〈◊〉▪ be in voyage on the water, certain of the women play upon drums 
The manner of such as repair to the festival of Diana.  & taders, making a great found & noise, the men on pipes. Such as want these implements, clap their hands & strain their voice in singing to the highest degree. At what city soever they arrive, happily some of the women of ●●tinue their mirth & dispor●on the timbrels, some other raise, revise & would at the da●●es of the city beyond measure: 〈◊〉 trau 〈…〉 ●aunce motionly: other cast up their clothes, & openly discover and being an●he in shame, doing this in all those cities that are near adjoining to the rivers ●i●i●. Being assembled & gathered together at B●bastis, they honour the fe●●h day with 〈◊〉 all solemnity, making large ●ffring● to Diana, wherein is greater or 〈◊〉 〈…〉 of gr●p● wi●e● th●● all the year beside. To this place by the 〈◊〉 of the country are want to repay ●●7000 〈…〉 en & woe 〈…〉, 〈◊〉 fides children, and thus they pass the time at Bubastis. Now in what manner they solemnize the sacred day of Isis at the city▪ Businis, we declared before, where in the 〈◊〉 age is after the deeper furnance & accomplishment of the sacrifice, to whip & ●to 〈…〉ge themselves 〈…〉 In mind table wise, and that not one or 〈…〉 many thousands of ●ache degree both men & women▪ ●nouor the less, by what means, or where with all they beat & vex their bodies in this sort, I may not disclose. Howbeit such of the people of Car●a as sojourn & make their abode in Egypt. stricken with a deeper remorse of sin, in this point of zeal & 〈◊〉 go beyond the Aegypti●●s, in that they hackle & slice their forehead with knives & daggers: where 〈…〉 it is plainly 〈◊〉 to understand that they come of foreign nations, and not of the home-born & natural people of the land. Inlike manner meeting (as before) at the city Sais, there to accomplish the rites and ceremonies due to the day, at the approach and near point of the evening, they furnish and beset their houses with torches and lamps, which being replenished with pure oil mingled with salt, they give 
The feast of lamps.  fire to the weike, and suffer them to continue burning till the next morning, naming the day by the feast of lamps. Such as resort not to this feast, do nevertheless at their own homes give due honour to the night, placing in every corner of their house an infinite number of tapers and candles, the custom being not only kept at Sais, but spread and scattered throughout the whole region. But for what end this night is held solemn by lighting of lamps, a certain mystical and religious reason is yielded which we must keep secret. At Heliopolis and Butis only, sacrifice, without execution of any other ceremonies, is done to the gods Likewise at Papremis they remyne the same custom of divine service and worshipping as in other places. At the sun going down, certain chosen men of the priests, being few in number, and seriously held and 
A combat of priests.  busied about the image, the most part standing before the door of the temple armed with clubs as much as they can wield: over against whom on the contrary side, other, more than a thousand men (of the number of those that come to worship) all strongly furnished & prepared with bats in their hands. The day before the feast, the picture or image framed of wood, is by means of a few (assigned to the ministry and cure of the wooden god) conveyed out of a small temple made of light timber gorgeously gilded: into another sacred and religious house, being thither drawn by the minister & themselves upon a wain of four wheels, whereon the temple itself is placed, & the image also contained therein. Drawing near to the temple with their carriage, the clubs standing before the door with threats & cruel menaces forbidden them to enter: incontinent the band: of men overagainst them tomming with might & main to assist the image, and encountering with those that kept the temple, lay on such escapeth without his crown cracked in many places. Wherein also I suppose that many men miscarry and came short home, albeit they flatly deny that of a wound so taken any man ever perished. The homelings and peculiar people of that country allege this reason of the battle. In this temple (say 
The cause of this combat.  they) did sometimes inhabit the mother of the god Mars, who seeking at the estate of ripe years against the law of nature to have society with his own mother, took the repulse, and was rejected by her ministers that knew him not, whereat the god storming in great rage, purchased aid out of the city's adjoinaunt, and made way perforce, to the great discomfiture and damage of those as sought to resist him, for which cause, they yet solemnize to Mars a feast of broken pates and 
The feast of broken pates.  bruised costards, enacting moreover by the virtue of their religion, that no man should have carnal copulation with a woman in the temple, neither attempt to set his foot within the doors of any such house of religion, unless after the fleshly knowledge of women he first wash and cleanse his body with pure water, which custom only taketh place amongst the Grecians and Egyptians, being the use in other nations to accompany with their women in the churches and palaces of their gods, and also presently after such secret acts, without any regard of purifying themselves, to rush into the houses of divine honour, making no difference between men and other brutish and unreasonable creatures. For it is seen (say they) how other things that have life and sense, meddle themselves 
A reason drawn from the use of beasts to defend the manners of men.  each with other even in such places as the gods were worshipped, which if it were a thing so odious and displeasant in the eyes of the higher powers, no doubt the beasts themselves would eschew and avoid it, whose doings together with their judgement I flatly disallow. Howbeit, understand we, that as well in these things whereof we have entreated, as in all other the Egyptians are led with a singular superstition. Egypt also itself albeit it abutte and point upon the country of Lybia, yet is it not overmuch pestered with beasts. Such as the land bringeth up and fostereth, are reputed holy, and by no means to be violated or harmed by any, some of which have their nouriture and food together with the people of the soil: othersome are more wild, fierce, and intractable, refusing so gently to come to haud. The cause of these things, why creatures unreasonable are so highly honoured of this people, I may not without breach of piety reveal: which things of set purpose I have endeavoured to conceal and keep secret, unless by the necessary course of the history I have been brought to the contrary.  
Furthermore, about the beasts that breed and multiply in the region, such is their order. Generally they are 
The manner of the Egyptians touching the beasts of the land.  held with a most tender and reverent care for the maintenance and fostering of them, in which kind of honour (for it is accounted a great honour with them, to have regard of beasts) the son evermore succeed the father. To these brute creatures, all such as are resident in the cities of Egypt, perform and pay certain vows, making humble supplication to some one of the gods, in whose patronage and protection that beast is, which thing they accomplish after this manner. Shaving the heads of their sons, either wholly, in half, or for the most part, they weigh the hair in balance, setting against it the just weight in silver, which done, they delivered it to him that hath the charge and oversight of any such cattle, by whom are bought here with small pieces of fish which they give the beasts to eat, and such is the means whereby they nourish and bring them up. The s●aying of any of these done of malice and set purpose, is present death to the killer, but committed by chance a mule● or pe●ne at the discretion and arbitrament of the priests. To kill an hawk 
The great regard of hawks  or the bird which is called Ibis, is loss of life, in what sort soever it be done. Such beasts as are tame and come to hand, having their food together with men, albeit they be many in number, yet would they much more increase, were it not for the strange nature of cats in that country. The feamale having once kitled, always after escheweth the male, keeping herself secret and 
The nature of catsin Egypt  covert from him, which the Egyptians seeing, kill the kitlings, & use them for food. The feamale bereaved of her young ones, and finding her nest empty, is by that means brought to submit herself to the buck, being of all creatures most desirous of increase. In time of fire, or such like misfortune, the cats are moved with a certain divine kind of fury & inspiration. For the Egyptians behaving themselves securely in the appeasing & extinguishing the flame, the cats lie covertly in weight, & suddenly coursing towards the place, mount and skip quite over the heads of the people into the fire, at which chance whensoever it cometh to pass, the Egyptians are extremely sorrowful. In what house soever there dies a cat, all of the same 
Mourning for the death of cats and dogs.  family shave their eyebrows: but if a dog die, their head and body. A cat dying, is solemnly carried to the temple, where being well powdered with salt, she is after buried in the city of Babastis. A bitch is evermore buried in the same city where she dieth, yet not without the honour of a sacred tomb, burying 
Hounds greatly regarded.  their dogs after the same sort, and chief hounds of the malekinde, which they most of all others esteem and set by. Likewise small serpents called in their tongue Mygalae, and hawks of all kind, if they fortune to die, they take and bury them at the city Butis. Bears, such as be hallowed, & wolves not much bigger than foxes, are covered in the same place where they be found dead. The nature also of the Crocodyle is this. 
The nature of the Crocodyle.  Four months in the year, and chief in the winter season it lives without meat. And albeit it have feet like a land beast, yet hath it a nature middle & indifferent, living as well in the water as one dry land. Her eggs she lays on the shore, where also she covereth & hatcheth the same, biding the most part of the day abroad on the dry land, but all the night time in the water, being much more hot than the cold dew that falleth in the night. Of all creatures I judge none of so small & slender a beginning, to wax to such huge and infinite greatness, the egg at the first not much bigger than a goose egg, which measure the brood itself exceedeth not when it first comes out of the shell, howbeit, in durance of time, it grows to be monstrous, surmounting the length of seventeen cubits. The Crocodyle hath eyes like a swine, teeth of passing 
A cubit is a foot and an half.  bigness, according to the measure and proportion of her body, extending and bearing outward, being also very rough and grating like a saw: and of all other creatures is only without a tongue: the selfsame, contrary to the nature and property of all other beasts, hath the neither most 
The Crocodyle hath no tongue.  chap steadfast and without moving, and champeth her food with the upper jaw. Her claws are very strong and great, a scaly skin, and about the back impenetrable, that no weapon be it never so sharp can pierce it. In the water as blind as a mole, on land of an excellent sharp and quick sight. Living in the water, it cometh to pass that her mouth is evermore full of horseleeches. No foul or beast can abide to see or come nigh a Crocodile, save only the bird Trochilus, with whom she is at a continual truce for the singular commodity she receiveth by him. For the Crocodile at what 
The bird Trochilus.  time she forsaketh the water, and cometh out onlande, her quality is with wide and opened mouth to lie gaping toward the West, whom the bird Trochilus espying, flieth into her mouth, and there devoureth and eateth up the horseleeches, which bringeth such pleasure to the serpent, that without any hurt in the world she suffereth the bird to do what she will. To some of the Egyptians Crocodiles are in place of holy creatures, to other profane and noisome, which chase and pursue them as most odious and pestilent beastles. Those that give honour to them, are such as inhabit about Thebes, and the pool of Maeris, who are wont commonly to train up a Crocodyle to hand, and make it tame, being in all points so gentle and tractable as a dog. At whose ears they hang gems 
A ●ame Crocodyle.  of singular price, likewise golden eareings, hampering a chain to the forefeet. This tame one they cherish and bring up with great care, setting very much by it while it liveth, and being dead, they powder the body with salt, and lay it under the ground in a vessel accounted holy. Unlike to these are the people dwelling at Elephantina, who be so far from thinking so reverently of such venomous serpents, that for hate they stay, and in disdain eat them. The Egyptians call them not Crocodyles, but Champsi, this name being brought up 
Crocodyles in Egypt called Champsi.  by the people of jonia, for that in shape they resemble those Crocodyles which amongst them engender and breed in hedges. divers are the means whereby they are taken, yet amongst other devices this one seemeth to me most worthy rehearsal. Such as lay for them and seek all ways to take them, bait their hooks with swines flesh and cast it into the 
The manner of taking Crocodyles.  midst of the river: immediately standing on the shore they beat a young porkling and cause it to cry exceedingly: which the Crocodile hearing followeth the cry, and drawing near to the place, findeth the bait and swalloweth it up at one morsel. Being fast entangled and drawn to land, they first blind and stop up her eyes with clay and rubbish, which causeth her to lie still and suffer all things quietly, which otherwise they could never obtain and come by without much a do. Likewise, the Ryverhorse (a beast so called) in all the borders of 
A beast called the river horse.  Papremis is reputed holy: being of this shape and figure. He hath four feet cloven in sunder, and hoved like and Ox: a flat nose: and tail and Mane like an Horse: teeth apparent & standing out: in sound and cry neighing so like a horse as may be: in highness resembling a mighty Bull, of so gross and thick an hyde that being well dried, they make thereof Darts of exceeding strength and stiffness. There be also found to breed in the river certain beasts much like a Beaver and live like an Otter, which in Egypt are of great account and thought holy. In the same degree of sacred honour are all kind of scale fish and Eels. Such is also their opinion and reverence towards birds and fowls of the air, as wild Geese & such like. There is also an other bird of whom above all other they think 
The bird Phoenix.  most divinely, called a Phoenix: which I never saw, but protrayed and shadowed in colours. For the cometh very seldom into that country (as far as I could hear say by the Heliopolitans) to wit, once in 500 years, and that also when her parent 
The shape of a Phoenix.  or breeder dieth. If she be truly drawn by the Egyptians this is her form and bigness: her feathers partly red and partly yellow, glittering like Gold: in form and quantity of the body not much differing from an Eagle. Of this Phoenix, Egyptians have bruited a strange tale, which I can hardly 
The nature of the Phoenix.  credit: saying that the Phoenix flying from Arabia, to the temple of the Sun in Egypt, carrieth in her tallaunts the corpse of her dead sire, embalmed & rolled in Myrrh, which she accustometh to bury in that place. Adding also the manner whereby she inureth herself to carry so great a burden. First she gathers a great quantity of Myrrh and works it into a lump, as much as she can well bear, whereby to make cryall of her own strength. After this perceiving herself able to weylde it. she maketh an hole with her Beak in the side of the ball, framing it very hollow and empty within, wherein she encloseth the body of her breeder. This done, and the hole cunningly filled up again, she poiseth the whole mass in her tallaunts: and finally, she transporteth it to Heliopolis to the temple Palace of the Sun: so skilfully handling her carriage, that the Myrrh body and all weigheth no more than the whole ball did before.  
This they mention as concerning the Phoenix. Know we 
Serpent's haunting in Egypt.  beside, that in the region of Thebes in Egypt, there use to haunt a kind of Serpents, had in divine worship: of body sinale, & nothing norsome or hurtful to men. These have two horns growing out of their heads, & evermore dying are laid in jupiters' temple, unto whom they are holy and consecrate.  
In Arabia there lieth a place of no great distance from the city Batis, whether I went of purpose, having heard of certain winged Serpents there to be seen. And being come: I beheld the ribs and bones of Serpents in number well-nigh infinite and not to be reckoned whereofsome were greater, and some less. The place where the bones are laid, is a sinale and narrow bottom between two Mountains, opening into a wide and waste champion.  
The speech goeth, that out of Arabia at the point of the Spring, many hydious and terrible Serpents take their 
The bird Ibis.  sight into Egypt: which the fowls called Ibises meeting with, strait ways kill and devour them: by which means the soil is rid & delivered of a great plague. For this cause the bird Ibis (whereto the Arabians likewise accord) is had in great price and estimation of the Egyptians. The fashion & protrayture of this bird is such: her feathers as black as I eat: long shanks 
The shape of Ibis.  like a Crane: an hooked beak: much about the bigness of a Daker hen. And in this sort is the fowl bis rightly figured, that killeth the Serpents as they come into the land. There is also another of these which are brought up, & live amongst men, having a sinale head, a slender neck, white plumed in all parts of the body, saving in the head & neck, the hinder part of the wings and the tail, which are of a dark & black hue: the legs & ●yll in all points like the other. The Serpents themselves in form and making and much like to the pestilent & infectious beast Hydra, 
Hydra a water Serpent.  that liveth in the water. They have wings not of feathers, but of smooth and naked skin like unto the wings of a Bat or Reremouse. But let it suffice us hither to to have continued the discourse and history of such beasts as with this people are had in chief and principal honour, exhibiting towards them a certain religious, holy, and divine worship.  
Now it vehoveth us to know that such of the Egyptians as dwell in the corn Country, & are most of all conversant in descrying to the posterity the acts & affairs of ancient momory, 
The chief par●e ●f Egypt, and their manners.  and of all the nation the most famous & principal. Whose kind of living is after this manner. Thrice every month they cleanse and purify themselves, both upwards by vomiting & downwards by purging: having especial regard of their health and welfare: evermore supposing all maladies & diseases to grow and arise of the meat which they eat. For otherwise the Egyptians are of all men living the most sound and healthful except the Lybians: the cause whereof I judge to proceed of the immutable & constant course of the year, which with them never varieth but falleth out always alike: the greatest 
Sickness proceedeth of the unseasonable times of the year.  cause of defect & sickness in men, arising of the change & mutability of the same. Their bread is continually made of fine wheat: their wine for the most part compound of barley: the conntry bearing no wines at all. They live by fish partly raw and dried against the sun: sometimes powdered with salt. Likewise by raw birds well salted, as Duayles, Ducks, and other small fowl. In like manner, of other Creatures that have near affinity either with fish or fowl they make their provision and furniture, roasting some and boyleing other. The rich and wealthy men of the land in great assemblies have an usual custom, that by some in the company there should be carried about in a small coffin the lively & express image of a dead man one or two cubits in length, which having shown and revealed 
An excellent custom practised by Nobles of Egypt.  to all that are present, he saith thus: Behold here, and amidst thy pleasure and delight remember this, for such a one after thy death shalt thou be thyself. Such is their order in feasts and banquets, contenting themselves always with the customs of their own country and refusing to be ruled by strange and foreign manners. Amongst whom are diverse fashions, very convenient and well appointed: in 
New fashions abhorred.  the number of these an excellent Poem or Ditty, which the Greeks call Linus. And in truth marveling at other things in Egypt, I am not a little amazed at this, whence the name of Linus should come. The Song they seem to have kept & retained from all antiquity. Linus in the Egyptian gibberish is called Maneros, who (as they say) being the only son of their first King, was surprised and taken away by untimely death, whom the Egyptians bewail and lament in this piteous and doleful verse. Herein they jump and agree with the Lacedæmonians, in that the inferior meeting with his elder, 
Civility.  yieldeth the way, and showeth him a dutiful obeisance in rising from his seat, if happily he be sitting as he passeth by: in which point they are unlike all the rest of the Grecians besides. meeting in the way in place of mutual salutation, they use humble and courteous reverence each toward other, bending their hands to each others knees. Commonly they go clothed in linen garments made fast with a lace about the thigh, which kind of attire they call Calasyris: over this they cast also another besture of linen very clean & white. Garments of woollen are never carried into the houses of religion, neither will any man shroud himself in a woollen vesture, which is accounted profane. This hath some agreement with the ceremonies usually kept in the sacred feasts of Bacchus & Orpheus, which partly 
Pythagoreans were such as followed the doctrine of Pythagoras the Philosopher.  were taken from the Egyptians, & partly devised by the Pythagoreans. For such as have been partakers of those ryts, have evermore abhorred to be buried in woollen garments. Whereof also an holy reason is given which we dare not disclose. Many other things have been invented by the Egyptians, as what day and month is proper and appertinent to every god. Likewise 
The Egyptians first in●enred the art to read a man's destiny.  in Astrology what fortune is incident to him that is borne one such a day, how he shall prove in life, by what means he shall miscarry by death: which things have been used, of many that have laboured in the Art, and Science of Poetry. Also, more wonders, and strange sights and events have been discussed and interpreted by them, then by any other. Nation living. For as any such thing hath happened at any time they commit it to memory, awaighting diligently what issue it hath: and if the like fall out at any time after, they conjecture of the end and effect thereof by the example of the first. The knowledge of divination is so practised by them, that they impute not the invention thereof to the will of men, but to certain of the gods. In their land there be these Oracles. The prophecy of Hercules, Apollo, Minerva, Diana, Mars, and jupiter, most of all retterencing the divine seat of Latona, 
The seats of prophecy in Egypt.  held at the city Batis. These prophecies are not all instituted after the same fashion, but have a difference and diversity between them. Phisieke is so studied and practised with them that every disease hath his several physician, who striveth to excel in healing that one disease, and not to be expert in curing many: whereof it cometh that every corner 
In Egypt every disease hath his physician.  is full of Physicians. Some for the eyes, other for the head, many for the teeth, not a few for the stomach and belly. Finally, such as are of knowledge to deal with secret and privy infirmities.  
In like sort, the manner of mourning, and funeral sorrow at the death of friends: also the manner of sepulture and vuryall which they use, is most worthy memory. When as any of 
Of mourning and burying the dead.  their familiars or domestical friends fortune to decease, (be he of regard amongst them) all the women of that family besmere and grime their heads and faces with mire & dross: and leaving the forlorn and languished corpse amongst their friends & acquaintance, they themselves being strait girded, with their breasts all bare and naked, accompanied with all the women of their kindred, wander about the sireets with most piteous lamentation and howling: on the other side, that men fast girt about the loins, thump & beat themselves, as the most miserable, infortunate, & wretched persons in the world. After this they carry out the body to embalm and preserve. Certain there be definitly appointed for the same purpose, that make an occupation and trade hereof. These when the corpse is brought unto them, propound & show to the bringers, sundry forms & pictures of the dead, painted or carved in wood, one of which 
The manner of embalming the dead.  is wrought with most curious art and workmanship (which we think impiety to name): the second of less price: the third meanest of all: demanding of the bringers, to which of these patterns & examples their friend shallbe dressed. Being agreed of the price they depart, leaving the body with the salyners': who incontinent season & preserve the corpse with all industry, drawing the brains out by the nostrils with a crooked instrument of Iron, in place whereof they fill the Brain pan with most sweet and pleasant ointments. This done and finished, they cut and rip up the Bowels with a sharp stone of Aethyopia, taking thereout the paunch & entrails, and cleansing the belly with wine of Palm tree: secondly, with fresh water mingled with most fragrant & delightful spices: in place hereof they force and stuff the belly itself with myrrh, of the finest force brayed and pounded in a mortar. Likewise, with Cassia & all kind of pleasant odours, except frankincense. Having thus done, they sow it up again, & embalming the body, preserve it for the term of ●0. days: longer than which they may not keep it. The days expired & drawn to an end, they take the corpse and wash it over a fresh, anointing the body with gum (which is to the Egyptians in steed of Glue) and attiring it in a fine linen drawn together with a lace, they send him back again to his friends. His friends in the time, while the saliners have him in hand, procure an Image to be made to the likeness and resemblance of him that is dead, wherein being hollow & vaunted within, they cause him to be enclosed, laying both the Image and the body therein contained in a tomb together. Howbeit they which in meaner estate and fortune cannot reach so high, order the bodies of their friends in form as followeth. First of all they fill a clyster with the ointment of neder which without any manner cutting or opening the belly, they strain it into the body by the inferior parts & Fundament, preserving the corpse: as before, 70. days. The last day of all they dreyne out the oil from the bowels of the dead: which is of such virtue, that it bringeth out with it all the inner parts of the belly corrupted and festered. Herewith also they instill & power into the body Saltpetre, which is of force to depratie, taint, and consume the flesh, leaving nothing but skin & bones: which done, they eftsoons deliver the body to the owner's. There is also a third kind of usage accustomably practised about the bodies of the dead: that if any one be deceased whose friends are very poor and of smallest substance, they only purge the belly, and preserving the corpse with salt for term of like time as before, in fine, redeliver him to the bringers.  
The wives of noble men, and such as are very fair and of 
Fair gentlewomen dying are kept three days before they be preserved.  great respect for their hearty, are not presently upon point of their death, given to be embalmed, but three or four days after, fearing lest they should be abused by the inordinate lust of such as dress them: alleging moreover, that a Saliner sometimes working such abuse upon the dead body of a woman, was taken in the manner, and his villainy descried by one of his own company. If it fortune any one either of the Egyptians, or of foreign countries to be drowned and cast on shore, the City in whose borders he is found must sustain the charge of the funerals, which in honourable manner must be executed, and the body buried in the sacred and holy Monuments. Being not lawful for his friends and allies any whit to intermeddle or touch the dead, but the Priests assigned to the worship of the river Nilus entomb and bury him so nicely and solemnly as if it were the body of a god. The customs of Greece they will in no wise follow: utterly estranging themselves from all orders borrowed and derived from other Nations.  
Albeit Chemmis a great City in the Province of Thebes not far from the City Nëa, wherein standeth the Temple 
The City Chemmis.  of Perseus, senne of Danäe, built foursquare and encompassed round about with a Spring or Grove of Date trees: having also a large entry of stone, on each side whereof are placed two Images of passing greatness: within the palace is contained the carved monument of Perseus, whom the Chemmyts avouch often times to appear unto them out of the earth, and not seldom in the church: at which time they stude his supper which he was wo●●s to wear, two cubytes in length & affirming that at such times as that is seen, the year proveth very fertile and prosperous through out all Egypt. This town (I say) hath ordained certain games of exercise in the honour of Perseus, after the manner of Greece. These being dmaunded of me why Perseus should appear to them alone, and for what cause in the celebration of their games, they dissented from the rest of the Egyptians: they made answer, that Perseus was issued of their city, adding moreover, that Danaeus and Lynaeus were also Chemmmyts and sailed into Greece: in blazing whose Pedagree they came at length to Perseus, who coming into Egypt for the self same cause as the Grecians testify, namely, to fetch the head of Gorgon out of afric, came also to them and called to remembrance his kindred and lineage, of whom having taken acquaintance, and hearing his mother to speak of the name of Chem, he instituted a game of all exercises, which according to his appointment and first ordinance they observe till this day. These are the manners of those that lie above the Fens, such as dwell in the Maryses differ not from the rest, neither in other things, nor in estate of marriage, every one enjoying the private fellowship of his own wife, in semblable manner to the Grecians. Notwithstanding for the easy provision of their food and sustenance other things have been sought out and deinied by them. For in time of the flood when the river overgoeth the 
Their flood in Egypt.  country, there arise in the water great plenty of syllyes, which the people of Egypt call Lotos'. These they reap and dry them in the Sun. The seed whereof (growing in the midst of the flower, somewhat like unto Popy seed) they boil, after which they kneade it into cakes, & bake it for bread. The root of this is very rothsome, pleasant & good to eat: being of form very round, & in bigness like an apple. There is also another kind of lilies much like to roses, which in like manner have their growth in the water, from whose root springs a bud unlike to the former, bearing fruit in manner & likeness of an honey Combe: herein are contained certain small kernels resembling the stone of an olive, not unfit for sustenance, and commonly eaten of the Egyptians, aswell fresh as withered. The self same people when the season of the year serveth, are busily conversant in gathering a kind of Rush called Bybl●s, the top whereof they crop & turn it into use of food: the residue being much about one cubit in length, they partly eat & partly sell. Such as be desirous to make fine and delicate meat of this Rush, use to cast it into an Oven & broil it: some there be that live only by fish, which having taken, they incontinently draw them & parch them in the Sun like stockfish, and being well dried they eat them. The common sort of fish used among them, breed not in the river, but in pools, being of this nature. 
The nature of their fish.  Toward the time of spawning they leave the fens & make repair generally to the sea, the male fishes in manner of captains leading the rank. These male fish as they pass still onward shed their seed by the way, which their females following after immediately devour, and thereof shortly after breed their spawns. Now at the point of breed, the females forsaking the salt waters, stower back again to the maryses to their accustomed haunt, leading the males that follow after them: and in swimming back again, they void spawn, being very small corns, like the grains of mustard seed which lightinge upon the male fish in the tail of the rank, are swallowed up and devoured by them. Not one of these little grains but will grow to a fish, as well may be seen by those that escape the males, and are undevoured: which being nourished by the waters grow to small Fry. Such of these fishes as are taken swiming to the sea, are found to have the left side of their heads very much worn and gauled: and in coming from the sea, the right side: the cause being this, that both in going and coming they continually grate against the shore and banks of the river, as a direction to them in passing to and fro, lest that bloting in the midst of the stream, they chance to stray and wander out of the right course. At such time as the river Nilus beginneth to swell, all the low places in the country and Ponds near adjoining to the river do likewise increase: being then to be seen great store of young Fry in every little puddle: whereof these should breed, this seemeth to be a probable cause. That the year before, at the fall and decrease of the water, the fish which together with the river depart themselves, leave behind them their spawn in the mud, which at the rising of the next flood, being eftsoons moistened, by the waters, recover virtue, and grow to be fish. As touching which things let it seem sufficient thus much to have spoken.  
The Egyptians that keep in the fen country, use a certain 
The gathering of fruit for oils.  oil made of a tree, which the apothecary's call Palmachri. These trees (that springe naturally in Greece) the Egyptians accustom to plant and set by the banks of Pools and rivers, which is the cause that they bear fruit, but very strong and rank of savour. The fruit being gathered, some of them bruise it against the fire, other some fry it in a pan, reserving that which cometh of it, which serveth them partly for Oil, partly for the use of their Lamps and candles, yielding (as they said before) a deigned very loathsome and unsavoury. Likewise, against gnats and flies, wherewith their land aboundeth above measure, certain remedies are found out by them. Such as dwell above the Fens are helped herein by towers and high garrets, wherein they take their sleep, forasmuch as the wind will not suffer the Gnats to fly high. The people of the Fens in steed of Turrets are fain to work this devise. Each man hath his Nets, wherewith in the day time they go on fishing, and in the night pitch them about their chambers wherein they rest, by which means they come to take a nap of nine hours long: whereas otherwise (were they never so well wrapped in clothes) the Gnats with their sharp nebbes would pier● and sting quite through all, being not able in like manner to pass through 
The manner of their Ships.  the Nets. Their Ships used for burden or carriage are made of a kind of Thorn, not far unlike the tree Lotos' growing in Cyrene, from the which there issueth a certain kind of gum. Of the body of this thorn they saw and square out certain boards two cubits long, and fashioned like a tilesheard, which they frame and compact together after this manner. First they unite and join the planks together with an infinite number of nails and pins, binding the same to many transomes that go both cross and long ways for the strength of the vessel. Their wood they frame not in compass, after the manner of other Nations, but fasten and knit the joints together with Bulrushes and such like. They have only one Helm or Sterne, which is made to go through the hinder part of the Ship. The Mast is likewise of thorn, the Sail of the Rush Byblus. These kind of vessels are not able to cut against the stream, but are haled and drawn forward by land. Down the stream they pass in this wise. They frame an hurdle of the bush Tamarisk, fast bound and tied together with the peelings of green Cane or Reeds: providing moreover a mighty stone with an hole through the midst, two talents in weight: which done, they cast the hurdle into the stream being made fast with a Rope to the nose of the Vessel: contrariwise, the stone they tie behind with an other Gable, giving it so much scope that it may sink to the bottom. By which means it cometh to pass that the stream carrying on the hurdle, causeth the Ship to follow, with exceeding swiftness: and the stone on the other side drayling behind, directeth the same in even and steadfast course. At such time as the river overrunneth the soil, the Cities are only apparent and uncovered, resembling in show the Isles of the sea Aegêum, all the land besides being in manner of a sea. The Cities which in time of the flood are extant, be in place of Ports for the ships to lie at road in. During which time they sail not in the main river, but through the 
The Pyramids were certain long rev●e●s of ●oe●  midst of the fields. They that take shipping from the City Naucrates to Memphis, have their course by the Pyramids: albeit there be another way also ●●ndinge to the same place, striking over by the Neb of Delta, and the City of the Cercasians. Likewise as we take our voyage from the Sea coast, and the city Canobus to Naucrates through the wide and open fields, we shall pass by Anthylla a town so named: in like manner arriving, at the city Arcandry. Anthylla a city of chief renown, is evermore given and allotted by the King of Egypt to his Queen, that then is, to 
The revenues of a city assigned to the Queen of Egypt to find her shoes.  find her shoes, which are purchased by the revenues of the same. Which custom hath remained since the time that the Persians gonerned in Egypt. Archandry seenieth to have taken the name of Archander, son in law to Danaeus, and the lawful offspring of Phthius Achaeus: not denying but that there might be another besides him: but howsoever it is, the city Archandry can in no wise be made an Egyptian name. Hitherto have I set dawn such things as either by myself I have seen and known: or been constantly advertised thereof by the people of the region, determining henceforth to prosecute such matters, as I have only by hearsay, interlaceing the same otherwhiles, with such things as of mine own knowledge I am able to justify.  
Menes the first King of Egypt (as the pryests make 
Menes the king of Egypt.  report) by altering the course of the river, gained all that ground whereon the City Memphis is situated: the flood being wont before time to have his course fast by the sandy mountain which lieth toward Lybia.  
This Menes therefore damminge up the bosom of the river towards the south Region having cast up a 
The acts of Menes.  pile, or bulwark of Earth much after an hundred furlongs above the City, by that means dried the old Channel, causing the river to forsake and abandon his natural course and run at randame amidst the hills. To which dam also the Persians that rule in Egypt even at this day have a diligent eye: yearly fortifyinge and repairing the same with new and fresh Earth. Through the which if by fortune the river striving to recover his old course, should happily make a breach, the city Memphis were in danger to be overwhelmed with water. By the self same Menes first bearing rule and authority in Egypt (after that by turning the stream of Nilus he had made dry ground of that where erst the river had his passage) in the same plot of land was the city itself founded & erected, which (as well may be seen) stands in the strait and narrow places of the country. More than this, to the North & West (for Eastward Memphis is bounded by the course of the river) he caused to be drawn out of the river a large and wide pool: being also the founder of Vulcan's temple in Memphis, one of the fairest buildings and of chiefest fame in all the country of Egypt. Three hundred & thirty Princes that by mutual succession followed 
Three hundred and 30 princes after Menes.  Menes, the priests also readily mentioned out of the books of their Monuments: of which number 18 were by Country Aethyopians, and one a foreign & outlandish women, whose nation they knew not, all the rest being sprung of their own land. This woman that aspired to the crown, bore the name of the famous 
Nitocris a Queen of Egypt.  Queen of Babylon, & was called Nitocris: whose brother in the time of his empire being slain by the Egyptians, Nitocris wearing the crown after him sought means secretly how to revenge his death, which she brought to pass by a strange device and policy. Having therefore built for her own use a fair & gorgeous court, she caused an hollow Vault or cave to be cast under the earth, pretending for the time a reason of her device, albeit far different from her secret mind & purpose. The work ended, she invited thither the most part of her nobles to a banquet, such as she knew to have been the author's and workers of her brother's death, who being all assembled and set together in an inner Parlour, expecting their cheer, the water was let in at a privy grate and overwhelmed them all.  
These things they spoke of Nitocris, adding besides, that having wrought this feat, she cast herself into an house full of Ashes to escape unpunished.  
By the rest of the kings of Egypt the priests could recite 
Moeris the last of the 330 princes.  no glorious act that should be accomplished, saving by the noble king Moeris the last and latest of all this crew. To whom they attribute the building of the great porches belonging to Vulcan's temple, standing on the North part of the Palace. By the same also was a certain fen delved and cast up, wherein were builded certain mighty Towers called Pyramids, of whose bigness, as also of the large compass and amplitude of the Pool, we will jointly entreat in another place.  
These things were done by Moeris the last king. The rest consuming the time of their reign in silence and obscurity, whom for the same cause I will pass over, and address my speech to him who came after them in time and went before them in Dignity: namely, the worthy Prince Sesostris. Him the priests recount first of all the kings 
Sesostris king in Egypt, and his exploits.  of Egypt to have passed the narrow Seas of Arabia in long Ships or Galleys, and brought in subjection to the Crown all those People that march a long the red Sea. From whence retyringe back again the same way, he came and gathered a great power of men, and took his passage otter the waters into the main land, conquering and subduing all Countries whether so ever he went. Such as he found valiant and hardy not refusing to icoparde their safety in the defence and maynetenaun●e of their liberty, after the victory obtained, he fired in their country certain small pillars or Crosses of stone, wherein were engraven the names of the king and the country, and how by his own proper force and puissance he had made them yield. contrariwise, such as without controversy gave themselves into his hands, or with little strife and less bloodshed were 
A monument an the reproach of Cowardice.  brought to relent: with them also, and in their region he planted Pillars and built up little crosses, as before, wherein were carved and importrayed the secret parts of women, to signify to the posterity the base and effeminate courage of the people there abiding. In this sort he travailed with his at my up and down the main, passing out of Asia into Europe, where he made conquest of the Scythians and Thracians: which seemeth to have been the farthest point of his voyage: for so much as in their land also his titles & marks are apparently seen, and not beyond. Herefro he began to measure his steps back again encamping his power at the river Phasis: where, I am not able to discuss, whether king Sesostris himself planted any part of his army in that place ever after to possess the country: or whether some of his soldiers wearied with continual peregrination and travail, took up their mansion place & rested there. For the people named Colchi, seem to be Egyptians: 
The people Colchi sprung of the egyptians.  which I speak rather of mine own gathering, then of any other man's information. Howveit, for trial sake commoning with the inhabitants of either nation, the Colchans seemed rather to acknowledge & remember the Egyptians, then the Egyptians then: affirming, that the Colchans were a remnant of Sesostris army. Myself have drawn a conjecture hereof: that both people are in countenance a like black, in hair a like fryzled, albeit it may seem a very feeble guess, the same being also in other nations. A better surmise may be gathered of this, that the people of Aethyopia, Egypt, and Colchis only of all men, circumcise & cut of the foreskin from their hidden parts; retaining the custom time out of mind. For the Phoenicians and Syrians that dwell in Palaestina, confess themselves to have borrowed the manner of circumcision from the Egypt 〈…〉. And as for those Syrians that dwell near unto the rivers Thermodon and Parthemus, and the people called Macrones their next neighbours; they took the self same use and custom of the Colchans'. Howbeit, the Egyptians and Aethyopians, which of them learned it of others, it is hard to discern, forasmuch as the custom in both Countries is of great antiquity. Nevertheless, very good occasion of conjecture is offered unto us, that it came first from the Egyptians, at such time as the Aethyopians had exchange of merchandise with them. For the Phoenicians, that in like manner have mutual traffic which the Grecians, leave of to circumcysse themselves, and refuse in that point to be conformable to the laws and statutes of their country. One thing more may be alleged wherein the people of Colchis do very narrowly resemble the customs of Egypt, in so much as, these two nations alone, work their linen & dress their flax after the same sort, in all points respecting each other both in order of life & manner of language. The flax which is brought from Colchis the Grecians call Sardonick: the other coming out of Egypt they term after the name of the country, Egyptian flax. But to return to the titles and emblems that king Sesostris left behind him in all regions through that which he passed, many thereof are fallen to decay. Notwithstanding, certain of them in Syria and Paloestina I beheld with mine own eyes, entailed with such posyes as we spoke of before, and the pictures of women's secrets engraven in them. Likewise in Iönia are to be seen two sundry Images of Sesostris himself carved in pillars: one as we pass from Ephesus to Phocoea: another in the way from Sardis to Smyrna. Either of these have the form and figure of a man, five hands breadth in bigness, bearing in his right hand a Dart, in his left a vow, his harness and furniture after the manner of the Egyptians and Aethyopians. Cross his back from the one shoulder to the other went a sentence engraven in the holy letter of Egypt: having this meaning. By my own force did I vanquish this region. notwithstanding it is not there specified what he should be, albeit else where it is to be seen. Some have deemed this monument to have been 
Memnon the son of Aurora slayne● in the war at Troy.  the image of Memnon, not a little deceived in opinion. This noble and victorious prince Sesostris making his return to Egypt, came (by report of the priests) to a place named Daphnoe pelusiae, with an infinite train of foreign people out of all Nations by him subdued: where being very courteously met & welcomed by his brother, whom in his absence he had left for Viceroy and protector of the country, he was also by the same invited to a princely banquet, himself, his wife, and his children. 
The death of Sesostris intended by his own brother.  The house where into they were entered, being compassed about with dry matter, was suddenly by the treachery of his brother set on fire, which he perceiving took counsel with his wife then present, how to escape and avoid the danger. The woman either of a readier wit or riper cruelty, advised him to cast two of his six children into the fire, to make way for himself and the rest to pass: time not suffering him to make any long stay, he put his wives counsel in speedy practice, & made a bridge through the fire of two of his children, to preserve the rest alive. Sesostris in this sort delivered from the cruel treason and malicious devise of his brother, first of all took revenge of his treacherous villainy and devilish intent: in the next place bethinking himself in what affairs to bestow the multitude which he had brought with him, whom afterwards he diversly employed: for by these captives were certain huge and monstrous stones rolled and drawn to the temple of Vulcan. Likewise, many trenches cut out and derived from the river into most places of the country, whereby 
The country of Egypt cut out into trenches for the better conveyance of water.  the land being aforetime passable by cart & horse, was thenceforth bereaved of that commodity: for in all the time ensuing, the country of Egypt being for the most part plain and equal, is through the creeks and windings of the ditches brought to that pass, that neither horse nor wain can have any course or passage from one place to another. Howbeit, Sesostris invented this for the greater benefit and commodity of the land, to the end that such towns and cities as were far removed from the river, might not at the fall of the flood be pinched with the penury and want of water, which at all times they have derived and brought to them in trenches. The same King made an equal distribution of the whole country to all his subjects, allotting to every man the like 
A division of land.  portion and quantity of ground, drawn out and limited by a foursquare form. Hereof the King himself held yearly revenues, every one being rated at a certain rent and pension, which annually he paid to the crown, and if at the rising of the flood it fortuned any man's portion to be overgone by the waters, the King was thereof advertised, who forthwith sent certain to survey the ground, and to measure the harms which the flood had done him, and to levy out the crown rend according to the residue of the land that remained. Hereof sprang the noble science of Geometry, and from thence was translated into Greece. For as touching the Pole and Gnomon 
The beginning of Geometry.  (which is to say) the rule, and the twelve parts of the day, the Grecians took them of the Babylonians.  
This King Sesostris held the Empire alone, leaving in Aethiopia before the temple of Vulcan certain monuments to the posterity, to wit, certain images of stone, one for himself, another for his wife, being each of them thirty cubits: 
The images of King Sesostris.  the four images also of his four sons, being each of them twenty cubits apiece. In process of time when the image of King Darius that governed Persia should have been placed before the picture of Sesostris, the priest of Vulcan which served in the temple would in no wise permit it to be done, denying that Darius had ever achieved the like exploits that Sesostris had done. Who, besides the conquering of sundry other nations (not inferior in number to those which had been overcome by Darius) had also brought in subjection the most courageous and valiant people of Scythia: for which cause, it were against reason to prefer himself in place before him unto whom he was inferior in chivalry, which bold answer of the priest, King Darius took in good part and brooked welynough.  
Sesostris dying, the seat imperial came to his son Pheco, who being bereaved of his sight, undertook no voyage 
The death of Sesostris, whom Pheco succeeded.  of war, but remained quiet in his kingdom. The cause he was stricken blind, is said to be this. At what time the waters of the flood increasing, by reason of a mighty raging wind, had drowned the low countries eighteen cubits deep. The King enraged at the unaccustomed swelling of the river, took his dart and discharged it into the midst of the waters, for which his, unrcuerent fact, the fame is, that his sight incontinente was taken from him, and he became blind the space of ten years. In the eleventh year, there arose a prophecy in the city Butis, that the time of his misery was now exspyred, and that his sight should eftsoons be restored again, if in case he washed his eyes in the water of a woman, which never knew man but her own husband. For further proof of this phetis medicine, 
An exquisite medicine for the eyes.  the King began first with his own wife, which working not the effect he looked for, he tried many others, but all in vain, lastly, lighting upon a poor silly woman that had never worshipped more Saints than one, he speedily recovered his sight again, and causing all those whom erst he had proved to be gathered into one city (the name whereof was called Reddclodd) he set fire to the town, and 
An army of honest women burnt at a clap.  consumed them all.  
The King thus healed, and freely acquitted of his former misery, began to be devout, increasing the temples of the gods with gifts of exceeding value. All which deserve for their excellency to be had in memory, and chief those that he offered in the temple of the Sun, which were these, two mighty great stones which the Egyptians in their tongue called Obeli, in fashion like a spit or breach. 100 cubits long, and in breadth. 80.  
Next after him the kingdom descended to a certain man of the city Memphis, whose name in the greek language 
Protheus King of Egypt.  was Protheus, to whom the Egyptians erected a temple, which is yet to be seen in Memphis, very fair and beautiful, garnished with rich and singular gifts. On every side whereof dwell the Phenices, a people descended of the Tyrians; whereof the place taketh the name, and is termed the tents of the Tyrians. Within the temple there is standing the house of Proteus, called the court of strange Venus, under which name is meant (as I deem) Helena, the daughter of Tyndarus, who as a guest against her will, kept resyaunce for a time in the court of Protheus, and was termed the strange Venus, in as much as the other Venus (who 
Helena.  hath many temples in Egypt) is never called by the name of strange. Hereof entering talk with the sacred order of the priests, they discoursed unto me, that Alexander having stolen Helena from the Spartans, and speeding himself 
Of the arrival of Paris in Egypt.  homeward by the sea called Aegeum, by constraint of weather was driven into the Egyptian seas, and perforce against his will, was cast ashore in Egypt. His arrival was at the mouth of the flood Nilus called Canobicum, at the port which the inhabitants term by the name of Trachex. In this place is situated a temple to Hercules, where unto if any man's servant or 
A Sanctuary for servants.  vassal fly, and get upon him the holy marks (as they call them) in token that he yieldeth his whole allegiance to the god of that place, it is not lawful for any man to touch him, which order was kept inviolate unto our agea The servants of Alexander hearing of the laws of this temple, forsook their Lord, and fled unto it, and in humble manner submitting themselves before the god, they accused their master (whose death they all desired) showing in what manner he came by Helena & the great injury he had wrought to her husband Menelaus. The same plaint also they framed before the priests of Hercules, and the chief governor of the port named Thonis. Thonis having hard the accusation of these poor suppliants, sent in all haste to the King in these words: Know you (noble Prince) that a few days since, a certain stranger of the Trojan lineage (having committed a most villainous act in Greece, by enticing away the wife of him that had given him entertainment) is by force of tempest driven upon our coasts, we desire therefore to know your highness pleasure, whether we shall give him free passage into his country, or bereave him of that he hath, and send him away. To which news the King returned an answer saying. The person you speak of, of what nation soever he be which hath wrought this despiteful treachery to his host, see you apprehend and bring to my court, to the end I may hear what he can say for himself. Whereat Thonis without any farther deliberation, took this young gallant of Troy, strained his ships, and brought him with the Lady Helena and the rest of his retinue to the city Memphis, where the King at that time made his place of abiding. Being arrived at the Court, the King asked Alexander in these words: Young gentleman, what are you, and from what country are you landed here in Egypt? Alexander, who was not to seek of an answer, with a comely grace made answer to the King, descrying both his country and lineage, the place also from whence he was arrived, and to what coasts he directed his course. And where then (quoth the King) had you this goodly geutlewoman, for she seemeth to be a woman of no common blood: whereat my youth somewhat mammering before he could cast the plot of his excuse, was betrayed by his servants, who in humble inanner on their knees, deciphered to the King the whole discourse of his treason. The vassals having ended their speech, Protheus turned himself to Alexander, and tucked him up with this round tale: my friend (said he) were it not for the reverence I own to strangers, with whom my custom is not to deal by rigour, I would surely pipe ye such a dance for the wicked villainy wherewith thou hast abused thine host in Greece, that all unthankful wretches should take example by thee how to use those that show them courtesy in a foreign land. Ah unkind wretch as thou art, is this the best requital thou makest the Grecian for his noble usage toward thee? to bereave him of his mate, the most comfortable companion of all his days, and not content therewith, like an arraunt thief thou hast despoiled his goods, the best and principal treasures of his house. Thou mayest bless the time ten thousand times, that the Egyptians yield such honour to strangers: and pack thee hence from my presence with the rest of thy mates, swearing by my crown, that if henceforth thou be seen within the borders of Egypt, I will account thee as mine enemy. As for thy minion and the goods thou hast brought, I shall reserve, till such time as the Grecian shall come to reclaim them. By these means (said the priests) came Helena into Egypt, whereof also Homer himself seemed not to be ignorant, but of purpose rather (for that it fell not out so fittingly for his verse) he chose the other, declaring notwithstanding that some such fame as this was bruited abroad, which appeareth manifestly in his Illiads, where making mention of the voyage of Alexander, he affirmeth, that by means of a contrary wind, he was tossed by sea, and recovered the land at the city Sydon in Phoenicia: read the verses that are framed by him in the praise of Diomedes, in which place these lines are found.  

There were the cloaks of gorgeous hue  
so brave and princely dight,  
Made by the dames of Sydony,  
sold to the seemly wight  
King Priam's son, that stolen himself  
a wife of royal race,  
Queen Helen hyghte, retiring home,  
unto his native place.   

Touching the same in his Odyssea in these verses.  
This poison quick and valorous  
which Polydamna gave  
The wife of Thonis, Helen brought,  
and carefully did save.  
Great store whereof in droughty soil  
of scorched Egypt grow  
Some sovereign good, and othersome  
the cause of present woe.   

In like manner to Telemachus, Menelaus speaketh in this wise.  
And when I sought to leave the land  
of Egypt, and retire,  
God hindered, whom I left unserved  
by vows and sacred fire.   
In these verses Homer confesseth that he knew of the wandering of Alexander into Egypt, forsomuch as the country of Syria is bounding upon Egypt, and the people Phaenices unto whom the city Sydon is belonging are resyaunt in Syria. As well these therefore as also the place itself, are no small proof, nay rather a most valorous argument, that the verses wherein it is said, that Alexander conveying Helen from Greece in three days space, with a prosperous gale, and quiet sea, arrived at Troy, were rather intruded by some other poet then invented by Homer, who contrariwise in his Illiads maketh mention of his error by sea.  
To leave Homer, and come to the affairs of the Trojans, being desirous to understand of what truth these things were 
Of the Trojan war.  which are bruited to have been done by the Greeks at Troy, I solicited the matter with the priests of Egypt, who told me in such manner as themselves beforetime had been advertised by Menelaus. After the flight of the Lady Helen, there assembled, in the cause of the kings brother Menelaus, a puissant army of the Grecians, who embarking themselves into Teucria, and encamping in their coasts, sent in embassage to the city Troy certain of their chief peers and nobles, amongst whom, was Menelaus brother to the King. Being entered the city, they made claim of the Lady Helena, with the goods and treasures she took with her, requiring also a sufficient satisfaction to be made for the injury. Whereunto the Trojans answered, that they spent their speech in vain, to rechallenge either women or goods of them which they never saw, alleging, that the things they challenged were surprised by the Egyptians: neither was it reason why they should bear the fault of others, and make restitution of that which they never had. Howbeit, the Greeks imagining they had spoken it in derision, to shift off the siege for the time, bend their whole force against the town, continuing the siege and battery so long, till they had brought it to utter ruin and subversion.  
The city taken, when Helena could not be found, and the same answer was rendered the Grecians as before, they gave credit at length to their words, and sent Menelaus into Egypt to the court of Protheus, whether being come, and declaring the cause of his arrival to the King, he gave him great entertainment, restoring unto him his Lady with all his treasure, without any manner of loss or imbeselment. Nevertheless, Menelaus for all this courtesy 
Courtesy rewarded with cruelty.  and royal usage which he had received at the hands of the King, gave him but a poop for his labour, doing to the country this injury for a farewell. For endeavouring to departed thence, and waiting a favourable wind to fit his purpose, by means whereof, he stayed a long time in Egypt: to know the state of his voyage, what fortune should thereafter betide unto him, he took two children of the Egyptians, slew them, and paunched out their bowels, whereby to take view of his future success. Which being known, and perceiving himself to be mortally hated and pursued of the inhabitants, he sped him thence into the Isles of Africa lying over against them, from whence also making as good haste as he could, the Egyptians heard no more tidings of him. Of all these things they were partly informed by the knowledge of histories, being much more certain of such things as were done in their country. Thus far the priests of Egypt proceeding in discoursing of Helena, whereto I add this surmise of mine own, that if Helena had been in Troy, no doubt for aught that Alexander could have said or done, 
That Queen Helena was never at Troy.  she had been delivered to the Grecians. For who would think that King Pryamus with the residue of that lineage were so mad, that to the end Alexander might enjoy the delight of his Lady, would imperill their own lives and their children's, with the flourishing estate of so famous a city. In which fond opinion, if in case they had been at the beginning, yet undoubtedly they would have recanted at length when as many valiant soldiers of the Trojans, and two or three of the Kings own sons, (if any credit may be given to the poets) were most lamentably slain by the Grecians in fight. By these things I am driven to conjecture, that if Helena had been in their keeping, Pryamus to raise the siege from the walls of his city, would willingly have wrought means to restore her again. Neither was Alexander heir apparent to the crown, so that his father being crooked with age, the administration of the kingdom should rest in his government, one there was between him and home, namely his brother Hector, as well in number of years his elder, as in nobleness of mind his better, whom it behoved not to smooth up his brother in his filthy lechery, seeing such imminent peril to threaten not only himself, but also the whole kindred and nation of the Trojans. But it was the just plague of God inflicted upon them for their wickedness, that they should neither deliver Helena whom they had not, nor be credited of the Grecians, to whom they feigned not, to the end all men might learn, that they which strike with the sword, shall be beaten with the scabbard, being evermore seen, that upon grievous injuries the gods always power down grievous revengements. Thus much I thought convenient to speak of mine own fancy.  
After the decease of Protheus, Kampsinitus took upon him the rule of the country, who in memory of himself, 
Kampsinitus.  left behind him certain porches of stone, planted westward against the temple of Vulcan, right over against the which, stood two images of five and twenty cubits in length. One of the which standing northerly, they call summer, and the other lying to the west, they term winter, contrary to all reason and order. This King in abundance of wealth, and plenty of coin, so far excelled all those that came after him, that none could go beyond him, no not approach near unto him in that kind: wherefore desirous to possess his goods in safety, he built him a treasury or iewellhouse of stone, one of the walls whereof bounded upon the outside of his court. In framing whereof, the workman 
A tale of a cunning thief.  had wrought this subtle conveyance, one stone in the wall he laid in that source, that a man might easily at pleasure pluck it in or out, which notwithstanding served so fittingly to the place, that nothing could be discerned. When the building was finished, the King caused his treasure to be brought into it, minding henceforth to be secure and to lay aside all fear of misfortune. In process of time, this cunning artificer lying at the point to die, called unto him his two sons, and disclosed unto them in what manner he had provided for their good estate, in leaving a secret and most privy passage into the King's treasury, whereby their whole life might be lead in most happy and blessed condition. In brief, he showed them all that was done by him, delivering them the just measures of the stone, that they might not be deceived in laying it again, which the two young youths well marking, thought from that time forward to be of the King's counsel, if not of his court, and to become the privy surveyors of his jewel-house.  
Their father being dead, they made no long delay to put in execution their determinate purpose, but repairing to the court by night, they found the stone, which with small force removing it from the place, they sped themselves with plenty of coin, and so departed. In short space after the King entering his treasury, and finding the vessels wherein his money lay to be somewhat decreased, was exceedingly amazed, not knowing whom to accuse, seeing both his seals, which he had set on the door, untouched, and the door fast locked at his coming thither. Howbeit, repairing sundry times to behold his wealth, and evermore perceiving that it grew less and less, devised with himself to beset the place where his money lay with certain greene's or snares to entrap the thief in. These subtle merchants according to their former wont approaching the spring head where they had drunk so oft before, one of them went in, and groping for the money, was so fast entangled in a snare, that for his life he witted not how to shift, but seeing himself in these braakes, he called his brother, to whom he disclosed his evil hap, willing him in any wise to cut off his head, least being known who he was, they both might be served with the same sauce. His brother hearing his counsel to be good, did as he bade him, and fitly placing the stone as he found it, departed home, bearing with him the head of his slain brother.  
The next day the King opening his jewel house, and espying and headless thief surprised in a gin, was wonderfully astonished, seeing every place safe, and no way in the world to come in or out at.  
In this quandary, uncertain what to think of so strange an event, be devised yet to go another way to the wood, causing the body of the thief to be hanged out upon the walls in open view to all that passed by, appointing certain to attend in that place, with strait charge, that if they heard any making moan or lamentation at the sight thereof, they should forthwith attach them, and bring them to the King.  
The Mother of these two Breethron not able with patient eyes to behold the wretched carcase of her pitiful son, called the other brother unto her, advising him 
The affection of a mother.  by some means or other, to take away his brother's body and bury it, threatening moreover, that in case he neglected to accomplish it with speed, she would open all his theft and treachery to the King. Whom her son endeavouring with many words to persuade, and nought availing (so tender was her affection towards her child) he set his wits abroache to the framing of some subtile conceit, to beguile and inveigle the Kings watchmen. Pannelling certain Asses which he loaded with bottles of sweet wine, he proceeded forward with his carriage, till such time as he came against the place where the watch lay, where privily unstopping one or two of his bottles, the wine flowed out in great abundance, whereat, feigning as though he had been besides himself, he piteously cried out, tearing his hair add stamping as one utterly; ignorant which to reviedye first. The keepers seeing the wine gush but so fast, ra●●e hastily with pots and cans to receive to least all should be lost, but the driver (who had already cast his plot) seemed hereat much more enraged then before, taunting and railing at them with most bitter and reviling words. Contraryly, the watchmen giving him very fair and gentle language, he seemed better contented, leading aside his Asses out of the way to new gird them, and place his carriage in better order. Many words grew between them whiles he was addressing his Asses to proceed on their way, till that one of them bolting forth a merry jest, caused him to laugh heartily, so that like a good fellow, he bestowed amongst them a bottle of wine. Which courtesy they all took in very good part, requesting him to sit with them for company, and drink part of his own cost. Whereto he willingly consenting, they drank a carouse, every man his canakin, till the wine began to run of the lies, which this coapesmate perceiving, set abroach another bottle, and began to quaff afresh, which set my keepers on such a tantarra, that being well wetted, they set more by three drams of sleep, then six ounees of wit. When all was hush, and the watchmen fast asleep, he took the body of his brother, and in mockage, shaving off the hair of their right cheeks, he returned home, being right gladly entertained of his mother.  
The King seeing his devices no better to proceed, but for aught he could imagine the thief still beguiled him, waxed wondrous wrath: howbeit, determining to leave nothing unattempted, rather than to let such a villain escape scotfree, he built yet another trap to catch the fox in. He had at that time abiding in his court a goodly gentlewoman his only daughter, whom he tenderly loved from her childhood. This Lady he made of his counsel, willing her by the duty of a child, to a bandon chastity for the time, making herself a common stalant for all that would come, on condition they should swear to tell her the subtlest and the sinfullest prank that ever they had played in all their life time, and who so confessed the facts lately achieved in imbesileing the King's treasure, and stealing away the thief, him to lay hold on, and not suffer to departed.  
The gentlewoman obeying her father's will, kept open house, having great repair unto her out of all parts of the country. Now the thief which knew full well to what intent the King had done this, desirous to be at oast with his daughter for a night, and fearing the danger that might ensue, being of a very pregnant and ready wit, devised yet another shift wherewythall to delude the King: he strake off the hand of his brother that was dead, and closely carrying it under his cloak, he repaired to the place where the King's daughter lay, who demanding him the question as she had done the rest, received of him this answer, that the sinfullest act that ever he committed, was to cut off his brother's head, being inveigled in a snare in the King's treasury, but the subtlest in that he had deceived a sort of drouken asses, whom the King had appointed to watch the body. The Lady that had listened to his tale, hearing the news she longed for, stretched out her hand to lay hold on him, who subtly presenting her with the hand of his brother, (which being dark, she fast gripped in stead of his own) he conveyed himself from her and was no more seen. The King hereof advertised, was stricken with so great admiration as well of his wit in devising, as his boldness in adventuring, that forthwith he caused notice to be given throughout all parts of his government, that in case the party which had done these things. would disclose himself, and stand to his mercy, he would not only yield him free pardon, but also endue and honour him with so princely rewards as were fit for a person of such excellent wisdom. My younker yielding credit to the King's promise, came forth in presence, and descried himself, with whom Kampsinitus joining his daughter in marriage, did him the greatest honour he could devise, esteeming him for the wisest man that lived upon the earth, holding it for certain, that the Egyptians excelled all others in wisdom, amongst whom he judged none comparable to him. The same King (say they) whiles he was yet living, traveled so far under the ground, till he came to the place which the 
Kampsinitus journey to hell.  Grecians call the seats infernal, where he played at dice with the goddess Ceres, and sometimes winning sometimes losing, he returned again at length, being rewarded by her with a mantle of gold. In the mean space while Kampsinitus undertook this voyage to hell, the Egyptians kept holiday, prolonging the celebration till such time as he retired back again, which solemn observance, since our memory hath been duly celebrated. But whether this be the cause of that sacred festival, I dare not avow, howbeit, the priests showed me a certain cloak, woven in the space of one day, wherewith once ayeare they attire some one of their petty vicars, blinding moreover his eyes with a mitre. Being in this sort attired, they conduct him to the high way that leadeth to the temple of the goddess Ceres, where after they have placed him, they leave him grabling in that place, and depart their way. To whom incontinently resort two wolves, conducting the priest to the temple aforesaid, which is distant from the city twenty furlongs, where having accomplished certain rites, the wolves lead him back again to the same place. All these things they doubt not to report for certain true, which we leave to every man's liking to judge of them as they deserve. For mine own part I have thought it meet to make relation of such things as I heard amongst them, going no farther in many things than he aresay.  
Amidst the infernal powers, the Egyptians affirm that Ceres and Liber have the chief authority.  
The same people were they that first held opinion that the soul of man was immortal, passing from one body into another 
The opinion of the Egyptians touching the immortality of the soul.  by a continual course, as every one took his beginning and generation of another, and when it had passed through all bodies that have their being either in the land, sea, or air, then consequently to return into the body of man again, which course it finished within the term of three thousand years: which opinion had many patrons of the Grecians, some ancient and of great authority, others of later days, usurping and challenging it for their own, of whose names I am not ignorant, albeit I mind not to recite them. The Egyptians likewise mention that to the time of Kampsinitus, religion, justice, and true order of government greatly flourished among them.  
After whom, the royal dignity came into the hands of Cheops, a man fraught with all kind of vicious demeanour, 
Cheops.  and wicked conversation. For causing the temples of the gods to be fast locked up, he gave out through all quarters of his Empire, that it might not be lawful for any Egyptian to offer sacrifice, to the end, that being seduced front the service and reverence of the gods, he might securely employ them in his own affairs. Some were appointed to dig stones in the mountain Arabicus, and from thence, to convey them to the river Nilus, where they were received of others which pheryed them over the river to the root of a great hill named Africus. The whole number of those that were conversant in the King's affairs, was ten thousand men, serving by turns, every three months a thousand. In which manner, he held the people the space of ten years, in all which time, they did nothing but hew and carry stones, a labour of no less importance (in my judgement) then to have built the pyre itself, or tower of stone, which is in length five furlongs, in breadth ten paces, and in height where it is greatest, to the number of eight paces, being framed of stone, euriously carved and engraven with the pictures of beasts. Herein also were consumed other ten years, 
The building of the Egyptian Pyramids.  causing certain chambers to be cut out under the ground, undermining the stoneworke upon the which the towers were founded, which he provided for his sepulchre. The situation here of was in a small Island, through the which by a trench or small draft, he caused the river to have passage. The pyre was made stearewise, ascending by steps or degrees orderly placed one above another.  
Having in such sort finished the lower work, they devised certain engines or wrists to heave up stones from the ground to the first stair, and from thence to the second, and so consequently till they came to the place where the stone should lie, having upon each stair a wrest: or (that which is more likely) using one for all, being framed of light wood, to the intent it might the more easily be removed.  
The gross work finished, they began to polished and beautify the tower from the top downwards, coming last of all to the nethermost stair, wherein they made a final end and conclusion of the beauty and grace of all their workmanship. In this pyre, were entailed certain letters in the Egyptian language, declaring the expense the King was at in the time of his building, for mustardseed, onions, and garlic, which (as I remember) the interpreter told me, did amount to the sum of a thousand six hundred talents. If this were so, how much shall we deem to have been spent upon other things, as upon tools, engines, victuals, labouring garments for the workmen, being ten years busied in these affairs? I reckon not the time wherein they were held in framing and hewing of stones to set them in a readiness for the main work: neither all the space that passed over in the conveyance and carriage of the stone to the place of building, which was no small numbers of days, as also the time which was consumed in undermining the earth, and cutting out of chambers under the ground, all which things drove the King to such a narrow strait, that he was fain to clout out his devices with a most wicked invention, which was this: Perceiving his golden mine to draw low that the devil might dance in the bottom of his bag and find never a cross, he made sale of his daughter's honesty, willing her to entertain tag and rag all that would come, in case they refused not to pay for their pleasure, sithence Venus accepteth not the devotion of such as pray with empty hands and threadbare purses. The Lady willing to obey the hests of the King her father, devised also the mean to prolong the memory of herself, and to advance her fame to the notice of all ages that should ensue, wherefore she made request to such as had access unto her, to give her a stone to the building and erection of a work which she had determined, wherewith (as the brute goeth) she gave so many stones as served to the framing of a whole pyre, situate in the midst of the three former, in full view and prospect to the greatest pyrame, which is every way an acre and an half square.  
Ensuing the reign of Cheops, whose kingdom continued the space of fifty years, the chief government was committed 
Chephrenes King of Egypt.  to Chephrenes his brother, which followed the steps of his predecessor as well in other things, as also in building of a pyre, howbeit, not so huge and great as that which his brother had finished before him, for we took the measure of them all. Moreover, such underworke wrought out in caves and chambers under the ground as is to be seen in the pyre of Cheops, are wanting in this, besides the laborious & toilsome work which they had to derive and draw the river to that place, which hath his course through the midst of the former pyre, ●emming in the whole Island wherein it is situate: within the compass whereof, they affirm that Cheops himself was buried. By whom in his life-time, an house was framed of one stone alone, diversly coloured, which he had out of the country of Aethiopia, forty foot lower than the pire itself, yet planted and built upon the selfsame foundation. Chephrenes also (by the computation of the Egyptians) ruled the country fifty years, by which means they make account that their misery continued an hundred and six years, all which time, the temples of their gods were unfrequented, abiding still from time to time sealed up and unopened, wherefore these princes the Egyptians will not name for the hatred they bear them, calling their pyres the towers of the shepherd Philitio, who at that time kept sheep in those places.  
Chephrenes dying, yielded the Kingdom to Mycerinus, 
Mycerinus King of Egypt.  the son of his brother Cheops, who eschewing the wicked acts and detestable practices of his father, caused the temples to be set open, giving liberty to the people being so long distressed under the government of his father and uncle, to follow their own affairs, and return to their ancient custom of sacrifice, ministering justice above all the Kings that were before him, for which cause, none of all the princes that have borne 
Mycerinus famous for his just governing  rule in Egypt is so greatly praised and renowned, both for other causes which were wisely taken up by him in judgement, and chief for this, that a certain Egyptian much complaining that the King had wronged him in deciding his cause, he commanded him to value the loss which he had suffered by him, which the party doing, he gave him so much of his own goods to make him a recompense. Mycerinus in this wise governing the common weal with great clemency, and seeking by virtue to advance his fame; was suddenly daunted by a great misfortune, the death of his only daughter, having no more children but her, which was the first and greatest hartbreake that befell him in his kingdom. For which cause, being stricken with sorrow above measure, and desirous to solemnize her funerals by the most royal and princely kind of burial that could be devised: he caused an ox to be made of wood, inwardly vauted and hollow within, which being laid over and garnished most curiously with gilt, he enclosed therein the wan and forlorn corpse of his best beloved daughter. This royal tomb was not interred and buried in the ground, but remained unto our age in the city Sais in open view, standing in a certain parlour of the King's palace, adorned and set forth for the same purpose, with most beautiful and costly furniture. The custom is evermore in the day time to cast into the belly of the ox sweet and precious odours of all sorts that may be gotten: and in the night to kindle a lamp, which burneth by the tomb till the next day. In a chamber next adjoining are certain pictures of women that were the concubines of Mycerinus, if we may believe the talk of those that in the same city of Sais are professors in religion, forsomuch as there are seen standing in that place certain mighty images made of wood, twenty or thereabouts in number, the most part of them bare and naked, but what women they resemble, or whose pictures they be, I am not able to allege more than hearsay, notwithstanding, there were which as touching the gilded ox, and the other images framed this tale, that Mycerinus being enamoured of his own daughter, dealt unlawfully with her besides the course of nature, who for intolerable grief hanging herself, was entombed in that ox by her father: the Queen her mother causing the hands of all her gentlewomen to be cut off, by whose means she had been betrayed to serve her father's lust, for which cause (say they) are these images portrayed, to declare the misfortune which they abode in their life-time. But this is as true as the man in the moon, for that a man with half an eye may clearly perceive, that their hands fell offfor very age, by reason that the wood through long continuance of time was spaked and perished, which even to our memory were to be seen lying at the feet of those which were portrayed. The ox wherein the young princess lay, was sumptuously clad, and arrayed all the body with a gorgeous mantle of Phenicia, his head and neck being spanged and laid over with braces and plates of gold of a marvelous thickness. Between his horns was set a globe or circle of gold, glistering as the sun. Neither is the ox standing and borne up upon his feet, but kneeleth as it were on his knees, equal in bigness to a great heighfer. The manner is once a year to bring this image out of the parlour wherein it is kept, having first of all well beaten and cudgeled a certain image of one of 
It is as good to be a slave in England as a Saint in Egypt.  their Saints, whom in this case we think it not lawful for us to name. The talk goeth, that the Lady besought the King her father that being dead, she might once a year behold the sun, whereof sprang the custom and manner aforesaid.  
After this, there befell unto him another mischief that sat as near his skirts as the death of his dilling, insomuch that he was ready to run beyond himself for sorrow. A prophecy arose in the city of Butis, that the term of six years fully expired, the King should end his life, leaving his Kingdom to be ruled of another. Whereof the King being advertised, and greatly grieving at the rigorous and unjust dealing of the gods, sped a messenger to the place where the seat of prophecy was held, to expostulate with the god, for what cause (since his father and uncle who had been so unmindful of the gods, shutting up their temples, and making havoc of the people had lived so long) he himself that had dealt better with them, and caused these things to be restored again, should so soon be deprived of the benefit of life, to whom answer was made, that his days were therefore shortened because he took a wrong course and did not as he should do, being appointed by the celestial powers, that the country of Egypt should suffer misery, and be afflicted by their prince's the space of an hundred & fifty years, which the two former princes well understanding, was nevertheless by him neglected and left unperformed. Mycerinus hearing this round reply, and perceiving that his thread was almost spoon, set all at revel, making great provision of lights and tapers, which at eventide he caused to be lighted, passing the night in exceeding great mirth and princely banqueting, letting slip no time wherein he either wandered not alongst the river, and through the woods and groves of the country, or entertained the time in some pleasant devices, following all things that might either breed delight, or bring pleasure, which things he did, to the end he might prove the prophecy false, and convince the god of a lie, making twelve years of six, by spending the nights also as he did the days. Mycerinus 
Mycerinus made twelve years of six.  also built a pyre, not equal to that which his father had set up before him, being in measure but twenty foot square, framed quadrangularly, and another lower than that, of three acres in compass, being built to the midst of the stone of Aethiopia. There be of the Grecian writers that suppose this tower to have been erected by a woman of notable fame, called Rhodope, who miss of their account, not seeming to know 
The story of Rhodope.  what that Rhodope was of whom they speak. Besides, it is very unlikely that Rhodope would ever have enterprised a work of so great value, wherein infinite thousands of talentes were spent before it came to perfection. Lastly, it was not in the days of this prince that Rhodope flourished, but under the government of Amasis, many years passing from the time of those princes that planted the pyres, to the days and age of Rhodope. This gallant dame was by country a Thracian borne, the bondmaid of one jadmon, whose abiding was in the land of Samos in the city of the god Vulcan, who in the time of her bondage, was fellowseruant with Aesop the inventor of fables, to whom this smooth minion had a months mind and more, for which cause, being given out by the oracle at Delphos, that it might be free for any man to slay Aesop that would, and take penance for his soul for his fault committed, there was none found that would put him to death, but the nephew of jadmon that came by his son, who was also named jadmon: whereby we may gather that Aesop was a slave and vassal to jadmon. The death of Aesop wounded Rhodope with so great fear, that she took her flight forthwith into Egypt, accompanied by one Xanthus a Samian, where she set forth herself to the sale of such, as rather than Venus should be shut out for a Saint, thought it no idolatry to worship idols. Whiles she abode in Egypt, she was redeemed and acquit of her servitude by one Charaxus, who purchased her liberty by a great sum of money. This Charaxus was of the country of Mitilene, son of Scamandronymus, and brother to Sappho the notable poetresse. By these means came Rhodope to be free, and remained still in Egypt, where she wan so great credit and liking of all men, that in short space she grew to marvelous wealth, being such as far in deed surmounted the degree of Rhodope, but yet amounted not to the building of a pyre. By the tenth part of which her substance, it is easy for any man to guess, that the mass and sum of money which she had gathered, was no such miracle as it is made to be. For studying to be famous and remembered in Greece, she devised a work which had never been imagined or given by any other, which in remembrance of herself she offered in the temple of Delphos. Wherefore of the tenth part of her riches which she sent to the temple, she commanded so many iron spits to be made (which were employed to the roasting of oxen) as the quantity of the money would afford that was sent thither by her. These spits at this present stand behind the aultare, which the people of Chios erected just overagainst the temple. Howbeit, such arrant honest women as are fish for every man, have in no place the like credit, as in the city of Naucrates. Forsomuch as this stalant of whom we speak, had her fame so bruited in all places, as almost there was none in Greece that had not heard of the fame of Rhodope. After whom, there sprang up also another as good as ever ambled, by name Archidice, whose virtues 
Archidice.  were blazed very far, but not with like fame and renown as her predecessor, with whom, Charaxus was so far gone, that retiring home to Mytelene, he was almost besides himself, as Sappho maketh mention, inveyghing in verse against his folly. We have thus far digressed to speak of Rhodope, we will now return to the text again.  
Next after Mycerinus, ensued the reign and dominion of Asychis, by whom (as the priest's report) was consecrated to 
Asychis King of Egypt.  Vulcan a princely gallery standing to the East, very fair and large, wrought with most curious and exquisite workmanship. For besides that it had on every side embossed the strange and lively pictures of wild beasts, it had in a manner all the graces and sumptuous ornaments that could be imagined to the beautifying of a work. Howbeit, amidst other his famous deeds, this purchased him the greatest dignity, that perceiving the land to be oppressed with debt, and 
A statute against borowers.  many creditors like to be endamaged by great loss, he enacted forthwith, that who so borrowed aught upon credit, should lay to pledge the dead body of his father, to be used at the discretion of the creditor, and to be buried by him in what manner he would, for a penance to all those that took any thing of loan: providing moreover, that in case he refused to repay the debt, he should neither be buried in the tomb of his fathers, nor in any other sepulchre, neither himself, nor the issue that should descend and spring of his body. This prince desiring to surpass all that had been before him, left in memory of himself an excellent pyre built all of clay, wherein was a stone set engraven in these words: Compare me not to the rest of the pyres, which I surmount as far as jupiter excelleth the meaner gods, for searching the bottom of the river with a scope, look what clay they brought up, the same they employed to the building of me in such form and bigness as you may behold. And this did Asychis imagine to advance the fame of himself to the time to come.  
After whom, the sceptre was held by one Anysis a blind man, inhabiting in a city called after his own name Anysis. In time of whose reign, Sabbacus King of Aethyopia invaded 
Anysis the next King. Sabbacus vanquished Egypt, ruling fifty years.  Egypt with a mighty power. Where at the poor blind King greatly affrighted, crope privily away, and gained a privy covert in the marish places of the country, leaving the government to Sabbacus his enemy, which ruled the same 50. years, whose acts are mentioned to have been these. If any of the Egyptians made a trespass, he never used to do any man to death for his offence, but according to the quantity of his fault, to enjoin him to arrere & make higher by foreign supply of earth and stone, some part of the city wherein he dwelled, for which cause, the cities became very high and eminent, being much more loftely situated then before. For first of all in time of Sesostris such earth as was cast out of the trenches (which were made to give the water a course to the cities that were far off) was employed to the elevation & advancing of the low towns, and now again under this Aethyopian they had increase of fresh earth, and grew to be very high and lofty. Amongst the rest, the noble city of Bubastis seemeth 
The description of the temple of Diana.  to be very haughty & highly planted, in which city is a temple of excellent memory dedicated to the goddess Bubastis, called in our speech Diana, than the which, albeit there be other churches both bigger and more richly furnished, yet for the sightly grace and seemliness of building, there is none comparable unto it. Besides, the very entrance and way that leadeth into the city, the rest is inform of an Island, enclosed round about with two sundry streams of the river Nilus, which run to either side of the path way, and leaving as it were a lane or causey between them, without meeting, take their course another way. These arms of the flood are each of them an hundred foot broad, beset on both sides the banks with fair branched trees, overshadowing the waters with a cool & pleasant shade. The gate or entry of the city is in height 10. paces, having in the front a beautiful image. 6. cubits in measure. The temple itself situate in the midst of the city, is evermore in sight to those that pass to and fro. For although the city by addition of earth was arreared & made higher, yet the temple standing as it did in the beginning, & never moved, is in manner of a lofty & stately tower, in open & clear view to every part of the city. Round about the which goeth a wall engraven with figures & protraitures of sundry beasts. The inner temple is environed with an high grove of trees, set and planted by the hand and industry of men: in the which temple is standing an image. The length of the temple is every way a furlong.  
From the entrance of the temple Eastward, there is a fair large causey leading to the house of Mercury, in length, three furlongs, and four acres broad, all of fair stone, & hemmed in on each side with a course of goodly call trees planted by the hands of men, and thus as touching the description of the temple. Likewise they make mention in what manner they shifted their hands of the Aethiopian prince, who admonished in his sleep by 
The departure of Sabbacus.  a vision, hastened his flight to departed the country. There seemed unto him one standing by his bedside, willing him in any wise to assemble together the priests of Egypt, & to cut them all asunder by that waste: which the King pondering in his mind, said thus, I well perceive that the gods would pick a quarrel against me, that by the doing of some villainy or other, I might either incur their hatred, or the displeasure of men, but since the time of my rule in Egypt, which by the oracle was prefined, is now expired, I will kindle no more coals than I may well quench, wherewith departing the country, he left the government to the seed of the Egyptians, & retired himself into his own land. For abiding beforetime in Aethiopia the oracles which the Aethiopians use, gave out to the King, that he should bear rule 50. years in Egypt, which time being finished, Sabbacus sore troubled with the strange sight of his dream, of his own proper will departed the lists of the country. Ensuing whose flight, the blind King forsaking his nest in the fens, came out, & showed his head again, exercising government as he had done before, having wonderfully enlarged the Island where he lay, with addition of ashes & fresh earth. For whosoever of the Egyptians came unto him either with grain or other provision, his manner was to give him in charge, that unwitting to the Aethiopian prince (who then withheld from him the right of his kingdom) he should present him with a load or two of ashes. This I'll before the time of Amyrtaeus was unknown to any man, named in the Egyptian language Elbo, being in bigness. 10. furlongs. Next after whom, the title ro all was resigned over to a certain priest called Sethon, serving in the temple of the god Vulcan 
Sethon.  by whom, the soldiers of Egypt were abused & had in contempt as men unfit, & not serving for his purpose. Wherefore beside other slanderous taunts & reviling words, whereby he sought at all times to grieve them, he bereaved them also of such lands and revenues as had been granted unto them by the former Kings: for which cause, after that Senacherib King of the Arabians & Assyrians had invaded Egypt with a mighty power, they refused to yield him aid & assistance in his wars. The priest driven to this sudden blank, not knowing how to shift, withdrew himself into a close parlour, where complaining himself before his god, he showed what great & imminent perils were like to befall him. As he was in this sort pouring out his tears & pitiful complaints before his image, he fell asleep, where there seemed to appear unto him the strange form of his god, willing him to be of good comfort, and meet his enemies in the field, not fearing the event of battle, forsomuch as he would send him sufficient aid to assist and secure him. Master parson taking heart of grace by this blessed vision, took with him such of the Egyptians as were willing to follow him, & encamped in Pelusia, on which side only Egypt lieth open, and may be invaded by foreign power, in whose cause, not one of the soldiers would move a foot to follow him out of doors, but peddlers, tinkers, & common gadders that strayed here & there about the country. Being arrived at the place before named, in the night season, there came into the tents of their adversaries an huge multitude of field mice, which gnawed their quivers, but in sunder their bowstrings, & the braces off their shields, that in the morning being disfurnished of their armour, they betook themselves to flight, not without the loss of many soldiers. here-hence is it that the picture of the same prince graven of stone, is seen standing in the temple of Vulcan with this title & inseription, Learn by me to fear God. Thus far 
The reward of godliness.  went the Egyptians & their priests in describing the continual succession of their kings & governors, alleging that from the first King unto this priest of Vulcan before mentioned, were 341. generations. Three hundred generations contain ten thousand years, forsomuch as to three progenies of men are assigned an hundred years, so that the residue of the progenies which were 41. are valued at 1340. years. Likewise they affirmed, that in the course of ten thousand three hundred and forty years, there appeared no god in Egypt under the proportion & shape of a man, neither could any such thing be mentioned to have fallen out under the governance of any of their princes, howbeit, within the term of years aforenamed, these strange alterations 
Miracles chanced in the Sun.  were marked in the Sun at four sundry times. Two sundry times it was seen to rise from that place where it is now wont to fall, and in like manner to set in those regions from whence it now ariseth, which also came to pass two several times. jusuing which things, there was no change in the country, no alteration in any point, neither as touching the effects & course of the river, nor for any maladies, death, or inconveniences in the land. In like sort, before Hecataeus the writer of monuments (by whom in the city of Thebes a rehearsal was made of the whole descent of his stock & kindred, fetching his progeny from the xvi. god) the priest of jupiter did this, (as also to myself that made no relation of mine alliance) leading us into a large chapel or house of prayer, they showed us both the number of our ancestry according to our own account. Wherein also stood the images of certain chief priests & Bishops in such form & manner as every one had led his life, where, by orderly descent & issue they showed us in what manner the son had evermore succeeded his father in the office of priesthood, reciting every one of their images until they came to the last. Herein also they disliked the speech of Hecataeus that sought to fetch his progeny from the xvi. god, making him another account of his kinsfolk & allies, showing him how absurd a thing it was, & disagreeing from reason for a man to derive his issue from a god. For which cause, in reciting the genealogies, they disproved his account in this wise, relating how each of these images were in their speech named Pyromis, which name they took by descent, the son from the father by line all course to the number of 345. whose pictures were standing in the same oratory. These Pyromes (as they termed them) were such men as had no affinity with the gods, neither could challenge their progeny of any one of the chief nobles & potentates, being such as the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an honest, simple, & well meaning man. Of which sort were all those whose monuments were extant in the place very far from being allied with any of the gods. Before these men, the gods themselves were rulers in Egypt, having their dwelling and abode together with men. Notwithstanding, being many in number, they governed not the country all at once, but some one of them for a time, or each in course, till at length the sceptre came to the hands of Orus son of Osiris whom the Grecians call Apollo. The last & youngest of all the gods by the Grecians account, are Hercules, Dionysius, & Pan. Albeit Pan with the Egyptians is a grandsire god, one of the most auncientst among them, in the number of those eight that are the chief & principal. Hercules is reckoned in the number of the xii. meaner saints. Dionysius among those that are called y● iii. saints, issued of the xii. former. From Dionysius (who is said to be the son of Cadmus by Semele) unto this our age, are 6000. years. From Hercules sprung of Alcmene to this time welny 9000. From Pan son of Mercury, begotten of the Lady Penelope, unto these days wherein we live, the time is not so long as from the Trojan war, to wit, 8000. years or there abouts. In all these things we leave it free to every one's fancy to follow what he will, ourselves best liking of the common opinion which is generally received of all men. For if these gods being renowned with great fame in Graece, had 
The Greeks took their saints from the Egyptians.  there also wasted the whole course of their age (as Hercules descended of Amphytrio, Dionysius of Semele, Pan of Penelope) happily some man would have said that the Egyptians had worshipped some other gods, which being of the same name with these before mentioned, were notwithstanding in time long before them. Now the Grecians themselves confess, that Dionysius being begotten by jupiter, was no sooner borne, but he cleaved fast to his father's thigh, and was carried away by him into Nyssa, which is a town in Aethyopia near unto Egypt. Of Pan they make short work, as ignorant in what part of the world after his birth he was brought up and nourished. Whereby it is easily conjectured, that the names of these gods came of later days to the ears of the Grecians, and that according to that notice, they began to frame for each of them a cradle in Greece, as though they had been borne there, planting more upon hearsay, then certain truth. Thus far we have followed the sayings of the Egyptians, from henceforth minding to set down the consent of others, wherein they accord with the people of Egypt as concerning such things as were done in that country, adding thereto such matters as ourselves have been beholders of, & eyewitnesses.  
The last King (being as before was mentioned the priest of Vulcan) leaving the seat imperial void by his death, the Egyptians 
The twelve Kings of Egypt.  being now at liberty, & yet unable to live without the aid of government, chose unto themselves 12. princes, dividing the whole land into so many parts. These 12. joining between themselves mutual kindred & affinity, exercised the authority & office of Kings, establishing mutual league & covenants, that none should encroach or gather upon another, but holding himself satisfied with an equal portion, should live in friendship and amity with the rest, which their league & agreement they sought by so much the more diligence & wariness to confirm & strengthen, for that in the first entrance to their kingdoms a prophecy was given out, that who so drank of a brazen mazer in the temple of Vulcan, should be King alone over the whole land. When the sacred rites and ceremonies observed in striking of league & making covenant were duly accomplished, it liked them all to leave some common monument or work behind them to the continuance of their memories, which they did, making a labyrinth or maze somewhat above the pool called Maeris toward 
The Labyrinth.  the city, much more greater & famous than the brute goeth. This I beheld with mine eyes, being named The Maze of the Crocodyles: for if a man would frame his conjecture according to the report which the Grecians make thereof, measuring the walls & beauty of the work after their account, certes he shall give but a beggarly judgement of so sumptuous & magnificent a building. For albeit the temple of Ephesus be an excellent & worthy monument, & the church or religious house of Samos, yet are they nothing in respect of the pires in Egypt, one of that which may well stand in comparison with all the renowned works of Greece, and yet even these are far excelled & surmounted by the labyrinth. In this princely monument are 12. most fair & sumptuous hauls, whose gates open opposite each against other, 6. standing north near adjoing together, the other 6. south, guarded about with the same walls.  
The rooms and lodgings therein contained, are of two sorts, some lower, wrought cellar wise under the ground, other above these, being together in number three thousand and six hundred. Of such rooms as were situate in the second story, ourselves had the full sight and view, speaking no more thereof than we beheld with our eyes, following in the rest the report of others, forsomuch as the under buildings were kept covert from the sight of all that were travelers, because in them lay the tombs of those Kings that were the founders of that place, with the bodies and dead carcases of the sacred Crocodyles. Thus of the nethermost house we speak by hearsay, of the lodgings above viewing with our own eyes, more strange & wonderful miracles than could be wrought by the help of men, for the sundry turnings and windings leading from one chamber to another, did wonderfully amaze and astonish my wits. Out of the great hauls we go into certain 
The description of the caves that are in the Labyrinth.  parlours, wherehence the way leadeth in other bedchambers, next unto which are situate divers secret lodgings that open into the six great hauls, standing on the contrary part of the court, all which are coped over above with wrought and carved stone, encompassed also with a wall of most fair and beautiful stone, engraven with sundry sorts of pictures. Every one of the hauls are laid with smooth white stone, beautified on each side with a goodly course of pillars. To one corner of the Labyrinth is adjoining a pyre or tower of stone, being forty paces, wherein are the pictures of many strange beasts hewn out and carved of stone. To this tower is a way undermined in the ground. Notwithstanding, for all the wonders that are to be seen and marked in the Labyrinth, the pool called Maeris, near bounding unto the same, hath (in our judgement) sundry things thereto belonging of far greater admiration. The compass of this pond is three thousand six hundred furlongs, and sixty Schoenes as they term them, containing altogether as much space as the sea coast of the country of Egypt. The length of the pool lieth North and South, being in depth where it is highest fifty paees. Now that it hath not sprung naturally in that place, but rather hath been wrought and digged by the travel of men, this is an evident proof, for that well-nigh in the midst of the pond are planted two mighty towers of stone appearing fifty foot above the water, and being as much under. On the top of each tower is a great image wrought of stone, sitting in a chair of majesty, so that the towers contain in height an hundredth paces. An hundredth full paces do make a furlong of six acres. A pace containeth six feet, or four cubits. A foot is four times the breadth of the hand. The water of Moeris is not naturally flowing from any spring belonging thereto (the ground being exceedingly patched and dry) but is derived from the river, the water having recourse into the pool every six months by ebbing and flowing. The six months wherein the water is retiring out of the pond, the multitude of fish which is there taken, increaseth the Kings fiske every day by a talon of silver, and at such time as it refloweth again, it bringeth advantage of twenty pound a day. This pool, the inhabitants affirm, searcheth through the vames of the earth, and sheddeth his waters into the Sires or quicksands of Africa, undermining a secret course into the main land toward the countries of the West, fast by the side of an huge mountain which appeareth over the city Memphis. Now forsomuch as I could not discern how all the mould should be bestowed that was cast out of the pool at the first making thereof, being desirous to know what was become of it, I questioned with the inhabitants of those places as touching the same, whose answer was, that it was employed to the rampeiring of the banks of Nilus, and much of it thrown down the river, whose speech obtained the more credit with me, for that I remembered the like thing to have been done at the city Ninus, one of the chief cities of Assyria. In this city it fell out in ancient time, that certain good fellows wanting silver, determined to visit the King's treasury, who at that time was Sardanapalus abounding with infinite sums of treasure, which for that it lay safely guarded under the earth in houses undermined for the purpose, these younker's aforesaid beginning at their own houses, made a way under ground, directly leading to the palace of the King, voiding all the mould which they digged, into the river Tigris by night, which floweth fast by the city, until they had brought their enterprise to pass. After the same manner it fell out in Egypt, in casting the lake of Maeris, saving that the one was digged by night, the other by day, but in this also, the greatest part of the void earth was cast into Nilus, and dispersed by the stream. And in this manner say the Egyptians, was the pool of Maeris first made. Now when as the 12. Kings of Egypt had practised equity every one within his own territory, they drew together at a certain time to do sacrifice in Vulcan's temple, where (as the manner was) the last day of the festival, the priest ministered wine unto them in certain chalices of gold reserved for the same use, where happily missing of his number, having but xi. cups for xii. princes, Psammitichus standing last, took from his head a brazen costlet, and for want of a cup, drank therein. In like manner fell it out with the rest of the princes, that every one was there present in his headpiece of brass. In thus doing, it was deemed that Psammitichus meant no craft or legerdemain, but had a plain & simple meaning. Howbeit, it could not sink with the rest but that he did it of purpose, and coming in mind of the oracle that was given them, that whosoever drank of a brazen chalice, should usurp the whole empire alone: weighing his fact, and finding that it was committed by error, they thought it not meet to put him to death, but depriving him of the greatest part of his dominion, banished him into the marish country, with especial threats, that he should not meddle with any part of the country beside. Notwithstanding, Psammitichus having put to flight Sabbacus the King of the Aethyopians, and chased him into Syria, after this conquest was acquit of his exile, and restored again by those Egyptians which are of the tribe of Sais, wherefore, once again using government with the rest of his confederates, for the old grudge of the brazen helmet, they forced him to take the fens again. Recounting therefore with himself 
Psammitichus became prince alone.  the great despite they had wrought him, determined eftsoons to revenge his cause upon those that had pursued him, & speeding a messenger to the oracle of Latona in the city of Butis, which of all the seats of soothsaying is of greatest truth, answer was given him to be of good courage, he should have help enough by brazen men that should arise from the sea. Which prophecy for the strangeness thereof could hardly sink into his brains, to make him hope for the help of brazen souldyders. Not long after, certain pirates of jonia and Caria proling alongst the seacoastes for their prey, were by constraint of weather driven upon the shores of Egypt, where going on land all in armour of brass, a certain Egyptian ran to Psammitichus in the fens, and for that he had never before seen any in the like array, he told him that certain brazen men were sprung out of the sea to waste and despoil the country. Psammitichus reknowledging the truth of the prophecy, forthwith joined himself in amity with the rovers, inducing them by great and large promises to abide with him, which being by him in like sort obtained, with this fresh supply of foreign aid, and the help of such Egyptians as favoured his cause, he provided against the rest of the princes. Having the whole government alone, he made in the city of Memphis certain porches sacred to the god Vulcan, lying upon the South wind, and overagainst the porches a fair large haul dedicated to Apis, wherein the god Apis at such time as he appeared, was relieved and nourished. This place was beset round with stately pillars, and engraven with sundry similitudes and imbossements of beasts, fowls, and fishes. Wherein also in place of some pillars are planted divers fair images of no less than twelve cubits in bigness. To these foreigners of Caria and jonia, by whom he was helped in his wars, Psammetichus gave certain manner places to dwell in, lying on each side of the river Nilus called the Tents, whereof being possessed, he performed all such promises besides that were covenanted between them. Moreover, he put unto them certain young imps of the Egyptians to be instructed in the Greek language, from whom, by descent of issue came those which are now interpreters in Egypt, and use the Greek tongue. A long time did the people of jonia and Caria inhabit those places lying against the sea, somewhat above the city of Bubastis, situate at the mouth of Nilus, which is called Pelusiacum, from whence, they were afterwards translated by King Amasis into the city Memphis to guard him against the Egyptians. After the Greeks were thus settled in Egypt, the people of Greece had traffic thither, by which means, such affairs as were achieved in that country from Psammitichus following, are certainly known of us without any error. These were the first that inhabited Egypt, being of a divers language from the homelings. In like manner, from whence they fleeted thither, the relics of their ships wherein they came, the old posts and groundreels of their houses were showed me. And these were the means whereby Psammitichus obtained the dominiou of Egypt. As touching the oracle or seat of prophecy, we have made many words, and will make more, as of a thing most worthy to be mentioned. This oracle is planted in the temple of the goddess Latona in a great city named Butis standing against the mouth of Nilus which is called Sebenniticum, into the which they have entry that from the upper part of the sea cut against the stream. In this city also are the temples of Apollo and Diana, and the great palace of Latona, wherein is the place of divination, having a gallery belonging to it ten paces high. Herein such things as might lawfully be seen, and deserved greatest admiration, of those I mean to make report. In this temple of Latona is a small chapel framed of one stone, whose walls being of equal height, were in length forty cubits: which semblably was coped over the top with another stone, being four cubits in thickness. Wherefore of all those things that were pertaining to the temple, there was nothing that deserved greater wonder than this little chapel. Next to this is an Island called Echemmis standing in the midst of a deep and wide lake a little besides the chief 
An Island that swimmeth.  temple, which the Egyptians suppose to swim and to be borne up of the waters. Howbeit, I neither saw it swim nor move, marveling very much (if it were true) that an Island should be carried in the waters. In this isle is planted the temple of Apollo, a great and sumptuous building, likewise three rues of altars, and many fair palmtrees, some very kind and bearing fruit, other fruitless and barren.  
The Egyptians also render a cause of the swimming of this Island, saying thus: that at what time Latona (which is one of the eight saints that are of greatest antiquity amongst them) dwelled in the city of Butis whereas now the oracle is held: she took the safeguard of Apollo commended unto her 
Isis, the mother of Apollo  by his mother Isis, and preserved his life in the same Island, being at that time steadfast and immovable, when as Typhon made so diligent search in all places to find out the son of Osiris. For here we must understand, that this people imagine Apollo and Diana to be the children of Dionysius and Isis, and that Latona was but their nurse and bringer up, that delivered them from peril. Apollo in the Egyptian tongue is called Horus. Ceres hath the name of Isis: Diana, of Bubastis, from whence Aeschilus' the son of Euphorion drew his opinion, which alone of all the rest of the poets maketh Diana daughter to Ceres, after which event, the Isle (say they) became lose, and was marked to float and move in the water.  
Psammitichus governed in Egypt 54. years, 29. of the 
Psammitichus reigned 54. years.  which he spent in the asseige of the great city of Syria, which at length he subdued. This city is called Azotus, which of all the cities that ever we heard of, sustained the longest assault.  
Ensuing the reign of Psammitichus, the government of the country fell to Necus his son: by whom, first of all 
Necus King of Egypt.  was the channel digged that leadeth to the red sea, which afterwards was cast afresh, and made deeper by Darius the Persian.  
The length of this course was four days sailing, the breadth such, as two reasonable vessels of three oars apiece might well sail in it together.  
The water which is derived from Nilus into this channel, floweth into it alittle above the city Bubastis, against a town of Arabia named Patumon, and so continueth his course unto the red Sea.  
They began first to dig from the plain of Egypt towards Arabia, for all the country above the plain is filled and occupied with a course of great mountains near unto the city Memphis, wherein are many pits and quarries of stone, wherefore from the root of this mountain is the channel derived, continuing a long course towards the East, until it come to the place where the hill parteth in twain, which distance and separation between the mountains openeth to the South regions, and leadeth to the narrow seas of Arabia.  
In the digging of this course there perished an hundred and twenty thousand of the people of Egypt.  
When this enterprise was half done, Necus broke off and left it unfinished, being discouraged by a prophecy that told him that he toiled for the profit and behoof of a Barbarian.  
The Egyptians term them all Barbarians which are of a sundry language. Necus therefore leaving his work unfinished, applied his study to the provision of war, gathering soldiers, and preparing a fleet of warring Ships, some of the which were built at the North Seas, others in the straights of Arabia at the red Sea, some tokens whereof are yet to be seen in the same places. This Fleet he employed in his affairs continually so long as it fitted him to the use of war.  
Forsaking afterwards the Sea, and giving himself to 
The acts of King Necus.  battles by the land, where, in a conflict with the Syrians at a place named Magdolos, he wan the renown of the field, and after the battle was ended, took the great city Caditis.  
And being very neat and fine in his apparel, he sent a suit of his bravest array to Apollo in Branchidae, a certain field of the Milesians. In the end, after he had held the Kingdom seventeen years, he then died, leaving the title 
Necus reigned 17. years.  of his sovereignty to Psammis his son. During whose reign, a certain people called Helus sent messengers abroad 
Psammis King of the Egyptians.  into all regions, to give them to understand how by them was devised a game in Olympus of greater admiration and equity, then by any that ever had used that place, supposing that the Egyptians (who had the praise of wisdom above all nations) could not better or more justly dispose of these matters then themselves. When they were come into Egypt, and had told the cause of their arrival thither, the King assembled such of the Egyptians as were most excellent for grave and sage advice above the rest. To whom, when the Helians had made discourse of all those things which they had ordained in the setting forth of this noble combat; and had asked the Egyptians if they could devise anything better, after deliberation had of the matter, they asked the Helians whether they had enacted that citizens should maintain the controversy against strangers, or otherwise, who answered, that it was indifferently lawful for all to strive of what country soever he were: whereto the Egyptians replied, that it could no wise stand with justice, forsomuch as one citizen would show favour to another, & by that means by partial dealing do injury to those that came from far, so that in case they would order the matter with more equity, and for that cause had arrived in Egypt, it were better to make the game for strangers alone, not suffering any of the Helians to strive. These things the Egyptians put into their heads and sent them packing. Psammis having reigned full 
Psammis reigned six years.  out six years, and making a voyage of war into Aethyopla, incontinently died.  
After whom, succeeded his son Apryes the most fortunatest of all the princes that had ruled before him, excepting 
Apryes King after the decease of Psammis.  Psammiti 〈…〉 his great graundfire, governing the country 25. years. During which time, he warred upon Sydon and fought with the people of Tyrus by Sea. Howbeit, fortune owing him a despite, she paid him home at length, the cause where of, we withriefely touch at this present, deferring a more ample discourse of the same, till we come to speak of the affairs of the Punickes. When as therefore undertaking a journey against the Cyrenians he had suffered great loss of his men: the Egyptians continuing hatred against him, denied their allegiance & rebelled, supposing that he had betrayed their lives on purpose, to the end that with more security he might govern those that remained. For which cause in great disdain, aswell such as forsook him & returned home, as also the friends of these that had died in the battle, stood at defiance with the king, renounceing all duties of subjection. Apryes witting hereof, sent Amasis to treat peace with them: who, when he came & in many words had rebuked their disloyalty, one of the Egyptians standing behind him clapped a Costlet on his head, saying he had done it to 
Amasis' rose against Apryes.  make him King. Amasis nothing discontent herewith, was no sooner proclaimed King by the rebels, but forthwith he put himself in a readiness to encounter with Apryes. Apryes understanding this, sent one of the Egyptians named, Patarbemes a man of approved virtue, with especial charge to bring to him Amasis' alive. Who arriving speedily at the place where he was: told him the kings pleasure. Amasis' sitting on horse back and incouraginge those that were about him, commanded Patarbemes to bring Apryes unto him: Patarbemes once again willing him to make speed to the King, who had sent for him: he answered that he would come with all speed possible, saying, that the King should have no cause to complain of his slackness, for he purposed, god willing, to be with him shortly, and bring him more company. Patarbemes perceiving by his manner of speech and dealings what he was minded to do, thought with as much speed as he could to give notice to the King: and being returned, Apryes in a great rage, for that he had left Amasis behind him, without any words, by and by commanded his Nose and his Cares to be cut of. The rest of the Egyptians that followed the kings parts seeing this, that so worthy and renowned a man should without cause suffer so great shame and reproach amongst them, without any delay fled over to the rebels and came to Amasis. Apryes increasing his fury, put in armour all such as of foreign countries were hirelings in his host (which he had of Iönia and Caria, about thirty thousand men) and marched against the Egyptians. He had in the City Saïs' a very great & gorgeous Palace. The armies therefore of both parties, encamped against other at the City Memphis, there to abide the lot and event of the battle.  
Now the people of Egypt are diversly addicted, amongst whom are to be marked seven sundry Trades and kinds of living: which are these: Priests, Soldiers, Graziers, Neate-heardes, 
The trades of living in Egypt.  Salesmen, Interpreters, Mariners: so many kinds be there of this people, taken of the Trade or craft which every one followeth. Likewise, the soldiers are called Calasiries and Hermotybies dwelling in certain regions. For the whole country of Egypt is distinguished into certain territories. The coasts of the Hermotybies are these. Busiris, Saïs', Chemmis, Papremis, and the half part of the Island Prosopis, otherwise called Natho. In these quarters are inhabiting of the soldiers Hermotybies 160. thousand, none of the which give themselves to manuary arts or any trade of gain, but wholly practise the science of arms. Moreover, to the Calasyrians are assigned these regions: Thebana, Bubastiana, Aphthitana, Tanitana, Mendesia, Sebenitana, Athribitana, Pharbaethitana, Thmuitana, Thnuphitana, Anysia, Myecphoritana, which tribe possesseth an Island lying against the City Bubastis. The tribes of the Calasyrians, when they are mustered to the most, yield to the war two hundred and fifty thousand men, which are never trained up in any thing but in feats of Chivalry, the Son learning of his father.  
Which custom, whether the Greeks took from the Egyptians, or borrowed it from else where, I can not certainly 
Craftsmen of all others lest set by, and soldiers most.  say, seeing that in Scythia, Persia, and Lydia, and well-nigh all the countries of the Barbarians, the basest sort of citizens are such as exercise handicrafts, and their children of least account: and they best regarded which are least conversant in the same, especially such as are employed in the field.  
The same manner also do the Grecians observe, and chief the Lacedaemonyans, and even among the Corinthyans', craftsmen and such others are debased to the lowest degree.  
To these gentlemen soldiers, this chief honour is assigned 
The honour of soldiers in Egypt.  above all sorts of men, saving those only that are busied in the service of the Saints, that to every one of them is allotted twelve portions of singular good ground, exempt & free from all kind of Tribute and Pension, and several to their own use and behoof. Each plot of ground containing every way an hundred cubyts by the Egyptian measure. A cubyt amongst the Egyptians is equal to that which they use in Samos.  
A thousand of each company, aswell of the Calysirians as Hermatybians, did yearly give attendance, to guard and defend 
The Kings Guard.  the kings body. To whom, besides the profit & revenues of their land, were certain Farme-places given, to each man one. Moreover, for their livery five pound of toasted bread, two pound of Beef, and a gallon of wine, which were duly served to them every day. When as therefore Apryes on the one side with his stipendaries, and on the other side Amasis with an huge army of the Egyptians were come into the City Memphis, they closed bartaile: where the hired soldiers of Apryes acquitted themselves very valiantly, till at the length (being fewer in number) they were put to flight. Apryes was persuaded that neither god nor the devil could have jointed his nose of the Empire, he seemed so surely to have strengthened it to himself. Nevertheless, in this fight he was foiled, taken a live, and carried to his own court in Saïs': where Amasis kept him more like a Prince then a prisoner, for the time that he lived. At length the Egyptians murmuring against him, that he did not well to reserve a live a mortal enemy both to himself and the whole country, he delivered up Apryes into their hands. Whom they immediately took & strangled, & buried 
The death of Apryes.  him in the sepulchre of his father in the temple of Minerva, near unto a certain Oratory, at the left hand as you enter in. Being the use with the people of Saïs' to bury all such, as out of their tribe have attained to the kingdom, within the temple. For the tomb of Amasis is placed upon the other side of the Oratory, contrary to the Sepulchre of Apryes and his progenitors. Likewise, in one place of this Temple is a fair Chamber built of stone, beautyfied with sundry pillars engraven like unto Palmtrees, being otherwise very sumptuously and royally garnished. In the midst of the Chamber are two main Posts, between the which standeth a Cophine. There is also a tomb in the same, the name whereof I may not descry without breach of Religion.  
At Saïs' in the Temple of Minerva, beneath the Church and near unto the wall of Minerva, in a base Chapel, are standing certain great brooches of stone, whereto is adjoining a low place in manner of a Dungeon, covered over with a stone curiously wrought, the Vault itself being on every side carved with most exquisite art, in bigness matching with that in Delos, which is called Trochoïdes. Herein every one counterfeiteth the shadows of his own affections and fantasies in the night season, which the Egyptians call mysteries: touching which, god forbidden, I should adventure to discover so much as they vouchsafed to tell me. In like manner of the Decrees of Ceres, which the Grecians term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, the publishing of Laws and ordinances: of these matters I dare not be very frank in speaking, no further than religion will permit. This is certain, that the Daughters of Danaeus were the first that brought this custom out of Egypt, and made it known to the women of Pelasgos.  
But afterwards misliked of the Doors, it was utterly abolished and left off in all the Country of Peloponnesus, saving of certain Arcadians, whom the people of Peloponnesus lycensed to continue in the Country, by whom the same order was retained.  
Apryes being dead Amasis reigned in his steed being of the Tribe of Saïs', and trained up in a City named Suph. In the 
Amisis King of the Egyptians.  first entrance of his reign the Egyptians set light by him, and had him in great contempt, being sprung of no Noble house, but arising of the common troop of the popular sort. Whose goodwill Amasis sought to reconcile rather by 
A devise wrought by Amasis to purchase the goodwill of his subjects.  policy then severity. Being therefore infinitely rich, he had amongst other his treasure, a Basin of clean Gold wherein both himself and his Guests were wont to wash their Feet. This Basin he caused to be beaten into the form & Image of a god, and set it up in a fit place of the City. The Egyptians repairing to the place, bowed themselves in great reverence unto the Image: which Amasis having learned by his friends, assemblinge the people, told them that of the same Basin wherein himself, and many other of the Egyptians had been wont to vomit, piss, wash their feet, and all such base exercises, was framed the god that they so greatly honoured: saying, that his own present estate was not much unlike unto that Basin: for albeit, before time he had been one of the basest degree of the people, yet now being their King he ought of right to be had in honour. Whereby the Egyptians wear so alured that they thought it meet afterwards to obey their Prince. Who afterwards 
His custom in administering the kingdom.  observed this Custom in dealing with the affairs of the realm: from the morning, until the places of assembly and common meeting were filled, he sat upon all matters, that were brought before him: spending the rest of the day amongst his companions in swilling, drinking, & such broad and unseemly jesting, as if he had been some common rybauld or Vice of a play. Whereat his friends aggrievinge, rebuked him in these or such like terms. Most worthy Prince, it is a great blemish to your name to live so wickedly, more meet it were for you to sit in a Throne of majesty and decide the causes of your subjects, whereby the Egyptians might know themselves to be governed by a worthy Prince, and your fame be increased throughout all the land. To whom he answered. They that own the Bow know best when to bend it: which being always bend becometh so weak, that it is altogether unfit for those that should use it: even so it fareth with those that tiring themselves with continual pains, giving no intermission to their cares, they are suddenly bereaved either of their right mind, or their perfect members.  
This king, whiles he lived without honour, was given to 
His nature.  bibbing and scoffing without measure, never greatly minding his affairs: and as oft as he wanted to serve his turn, and to yield supply to his pleasures, he sought maintenance by filching and stealing, whereof if happily he were at any time attached, his manner was to stand stoutly in denial of the thing and defiance of the person: for which cause, being many times brought to the Oracles and places of soothsaying: he was sometime convicted by them, and at other times acquitted. Wherefore, having attained to the kingdom, which of the gods soever had acquitted him of theft, he had no regard to their temples, did no honour to them, gave no gifts, offered no sacrifice, esteeming them unworthy of any reverence, having given out a false verdict. And such as had pronounced him guilty, to these as to the most true gods, whose Oracles were agreeable to justice, he performed the greatest honour he could devise. Besides, in the City of Saïs' he made a porch to the temple of Minerva, a work of great admiration, and far passing the rest, both in heights and bigness, so great is the quantity of the stones that were employed in the building. He erected beside in the same place, diverse Images of a wonderful size, & the pictures of many noisome and pestilent Serpents. He laid there also many huge stones, to the repairing of the temple, part of the which were digged out of the stone quarries by Memphis: other of great quantity brought from the city of Elephantina, which is distant from Saïs' 20. days sailing. Moreover, that which is not the least wonder, but in my mind to be reckoned amongst the chiefest: he brought from Elephantina an house framed of one 
A house of one stone.  stone: in the carriage whereof 2000 choice men of the Mariners of Egypt consumed three years. The roof hereof on the outside is 21. cubyts long, 14. cubits broad, & eight cubits high: being on the inside 22. cubytes in length, and in height 5. This house is set at the entering into the temple: giving this reason why it was not brought into the church, for that the chief Mariner, when he had gotten it to that place, as weary with his days work, took respite and breached himself, whereat the King being very much moved, bade him leave of work, not permitting him to labour any longer. Some say that one of those, which were busied in heaving of the stone with levers, to have been bruised to death by it, and that this was the cause why it stood without the Palace. By the same King were erected sundry temples, built by art very exquisitely and cunningly, whereof one he made sacred to Vulcan: before which lieth a great Image with the face upward, in length seventy five feet, being spread along upon a pavement of stone: in the self same place on each side this Image, stand two carved monuments of stone, twenty foot in quantity. Like unto this is another stone in Saïs', lying in the self same manner. In like sort the great temple in Memphis, so gorgeous and beautiful to the sight of all that behold it, was the handiwork also of the same King Amasis. In the time of this kings g●uernmente Egypt flourished in all wealth, being greatly increased, aswell by the riches which the river yieldeth, as in other revenues which the people receive by the country, which at the same time was so populous that there were then inhabited 20000 cities. Likewise, by this King it was enacted, that every one should yearly render account to the chief precedent of 
A statute for arrearages.  the country, how, and by what manner of trade he gained his living: being always providing that such as refused to do it at all, or being called to a reckoning, could show no lawful means, how they spent their times; should for the the same cause be adjudged to die.  
Which law Solon borrowing of the Egyptians, did publish it in Athens, and is by them, for the profit thereof, most religiously observed. Amasis' upon good affection he bore to the Grecians, besides other benefits frankly bestowed on them, made it lawful, for all such as travailed into Egypt, to inhabit the City Naucrates. And such as would not abide in that place, having more mind to seafaring for the use of Merchandise, to those he gave liberty to Plant altars and build churches. So that the greatest and most famous Temple in all the land is called the Grecian temple. The Cities of the Greeks by whose charge and expense this temple was built in Egypt, were these: of the country of Iönia, Chius, Teus, Phocoea, Clazomene: amongst the Dorians four Cities: Rhodus, Cnydus, Halicarnassus, Phaselus: one City of the people of Aeolia, namely, Mitylene. To these Cities of Greece is the Temple belonging, by whom also are found and maintained certain Priests to serve in the same. There are other towns beside in Greece that have some right to the Temple, as having contributed some thing to the use of the same.  
Howbeit the Temple of jupiter, the people of Aegina built of their own proper cost. No City took part with Samos in setting up the Palace of juno: the Milesians alone took upon them to erect the Temple of Apollo. Besides these there are no other monuments built by the Grecians which remain extant in Egypt. And if by fortune any of the Greeks pass into Nilus by any other way than that which serveth to land from Greece, he is fain to swear that he was constrained against his will, binding himself by oath that in the same Ship he will speed himself into Canobicus, another Channel of the river so called: and if by contrary winds he be hindered from arriving there: he must hire carriage by water, and so ferry the next way to Naucrates. In such sort were the Grecians tied to that City, being by reason of their traffic thither, had in principal honour. Now whereas the Palace of Amphiction which is now at Delphos, being strangely pearyshed by fire, was gone in hand with a fresh, upon price of three hundred tallentes: the people of Delphos which were levied at the fourth part of the charges, straying about all countries, gathered very much, being chief assisted by the Egyptians.  
Amasis' the King, bestowing on them a thousand talents of Assume, and the Grecians that were abiding in Egypt twenty pound. Moreover, with the Cyrenaeans Prince Amasis' entered friendship, and struck a league of fellowship with the same, insomuch, that he thought meet to enter as●yaunce 
Ladyce, wife to Amasis.  with them, taking a wife of that country, either for affection he bore to the women of Greece, or in respect of his love to the Cyrenaeans. His wife, as some say, was the daughter of Battus son of Arcesilaus, as others report, of Critobulus a man of chief credit and regard amongst those with whom he dwelled. His Lady's name was Ladyce, a woman of surpassing beauty, with whom, the King being in bed, was so strangely benumbed, and daunted in courage, as if he had been an Eunuch, not able to execute any duty of a man, whereat the King himself being greatly aghast, feeling himself frolic in the company of other women, and so faint to his Lady Ladyce, on a time began to taunt her in these terms. Can it be thou filthy and detestable hag, that by any means I should refrain from doing thee to the most miserable death that can be devised, which hast thus enchanted and bewitched my body? In faith minion, I will conjure this devil of yours, and assure thyself, if thy luck be not the better, thou shalt not live two days to an end. The poor Lady standing stiffly in her own defence, and nothing prevailing to appease his fury, vowed within herself to the goddess Venus, that in case it might please her to enable Amasis to perform the duties of an husband, and accompany with her the same night, she would dedicate an image unto her at Cyrenae. Her prayers being heard, Amasis became so frolic, that before the morning they arose the best contented folks on the earth, ever after that finding himself so apt to enjoy the delights of his Lady, that he took greatest pleasure in her company, and loved her most entirely of all other. Ladyce remembering her vow she had made to Venus, thought good to perform it, and framing a most beautiful and curious image, she sent it to the city Cyrenae, which stood unperished unto our days, being placed by the citizens without the town. The same Ladyce, Cambyses King of Persia vanquishing Egypt understanding what she was, sent her without any manner shame or violence into her own country. By this King Amasis were many gifts distributed of singular price and value. To Cyrenae he sent the image of Minerva, garnished all over with gilt, and his own parsonage most curiously shadowed by a Painter. Likewise to the city Lindus he gave two images of the goddess Minerva wrought in stone, with a linen stomacher most excellently embroidered by art. Moreover, to the goddess juno in Samus, two pictures expressing her divine beauty, of most exquisite workmanship. Which bounty he exercised towards the Samians for the great friendship he bore to their King Polycrates the son of Aeaces. But to the city Lyndus, why he should show himself so frank and liberal, no other reason served, saving that the fame went that the great temple of Minerva in Lindus was builded by the daughters of Danaus after they were known, and had escaped the dangers intended against them by the sons of Aegyptus. These and many other excellent gifts were dispersed and given abroad by King Amasis. By whom also the city Cyprus which was deemed of all men invincible, and had never before been vanquished by any, was conquered, taken, and brought under tribute.  
FINIS.