The History of Herodotus, parallel English/Greek, tr. G. C. Macaulay, [1890], at sacred-texts.com
The History of Herodotus, parallel English/Greek, tr. G. C. Macaulay, [1890], at sacred-texts.com
| 80. In another respect the Egyptians are in agreement with some of the Hellenes, namely with the Lacedemonians, but not with the rest, that is to say, the younger of them when they meet the elder give way and move out of the path, and when their elders approach they rise out of their seat. In this which follows however they are not in agreement with any of the Hellenes,--instead of addressing one another in the roads they do reverence, lowering their hand down to their knee. | 80. [1] συμφέρονται δὲ καὶ τόδε ἄλλο Αἰγύπτιοι Ἑλλήνων μούνοισι Λακεδαιμονίοισι· οἱ νεώτεροι αὐτῶν τοῖσι πρεσβυτέροισι συντυγχάνοντες εἴκουσι τῆς ὁδοῦ καὶ ἐκτρέπονται καὶ ἐπιοῦσι ἐξ ἕδρης ὑπανιστέαται. [2] τόδε μέντοι ἄλλοισι Ἑλλήνων οὐδαμοῖσι συμφέρονται· ἀντὶ τοῦ προσαγορεύειν ἀλλήλους ἐν τῇσι ὁδοῖσι προσκυνέουσι κατιέντες μέχρι τοῦ γούνατος τὴν χεῖρα.
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| 81. They wear tunics of linen about their legs with fringes, which they call calasiris; above these they have garments of white wool thrown over: woollen garments however are not taken into the temples, nor are they buried with them, for this is not permitted by religion. In these points they are in agreement with the observances called Orphic and Bacchic (which are really Egyptian), and also with those of the Pythagoreans, for one who takes part in these mysteries is also forbidden by religious rule to be buried in woollen garments; and about this there is a sacred story told.
| 81. [1] ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. [2] ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
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| 82. Besides these things the Egyptians have found out also to what god each month and each day belongs, and what fortunes a man will meet with who is born on any particular day, and how he will die, and what kind of a man he will be: and these inventions were taken up by those of the Hellenes who occupied themselves about poesy. Portents too have been found out by them more than by all other men besides; for when a portent has happened, they observe and write down the event which comes of it, and if ever afterwards anything resembling this happens, they believe that the event which comes of it will be similar. | 82. [1] καὶ τάδε ἄλλα Αἰγυπτίοισι ἐστὶ ἐξευρημένα, μείς τε καὶ ἡμέρῃ ἑκάστη θεῶν ὅτευ ἐστί, καὶ τῇ ἕκαστος ἡμέρῃ γενόμενος ὁτέοισι ἐγκυρήσει καὶ ὅκως τελευτήσει καὶ ὁκοῖός τις ἔσται. καὶ τούτοισι τῶν Ἑλλήνων οἱ ἐν ποιήσι γενόμενοι ἐχρήσαντο. [2] τέρατά τε πλέω σφι ἀνεύρηται ἢ τοῖσι ἄλλοισι ἅπασι ἀνθρώποισι· γενομένου γὰρ τέρατος φυλάσσουσι γραφόμενοι τὠποβαῖνον, καὶ ἤν κοτε ὕστερον παραπλήσιον τούτῳ γένηται, κατὰ τὠυτὸ νομίζουσι ἀποβήσεσθαι.
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| 83. Their divination is ordered thus:--the art is assigned not to any man, but to certain of the gods, for there are in their land Oracles of Heracles, of Apollo, of Athene, of Artemis, of Ares, and of Zeus, and moreover that which they hold most in honour of all, namely the Oracle of Leto which is in the city of Buto. The manner of divination however is not yet established among them according to the same fashion everywhere, but is different in different places. | 83. [1] μαντικὴ δὲ αὐτοῖσι ὧδε διακέεται· ἀνθρώπων μὲν οὐδενὶ προσκέεται ἡ τέχνη, τῶν δὲ θεῶν μετεξετέροισι· καὶ γὰρ Ἡρακλέος μαντήιον αὐτόθι ἐστὶ καὶ Ἀπόλλωνος καὶ Ἀθηναίης καὶ Ἀρτέμιδος καὶ Ἄρεος καὶ Διός, καὶ τό γε μάλιστα ἐν τιμῇ ἄγονται πάντων τῶν μαντηίων, Λητοῦς ἐν Βουτοῖ πόλι ἐστί. οὐ μέντοι αἵ γε μαντηίαι σφι κατὰ τὠυτὸ ἑστᾶσι, ἀλλὰ διάφοροι εἰσί.
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| 84. The art of medicine among them is distributed thus:--each physician is a physician of one disease and of no more; and the whole country is full of physicians, for some profess themselves to be physicians of the eyes, others of the head, others of the teeth, others of the affections of the stomach, and others of the more obscure ailments.
| 84. [1] ἡ δὲ ἰητρικὴ κατὰ τάδε σφι δέδασται· μιῆς νούσου ἕκαστος ἰητρός ἐστι καὶ οὐ πλεόνων. πάντα δ᾽ ἰητρῶν ἐστι πλέα· οἳ μὲν γὰρ ὀφθαλμῶν ἰητροὶ κατεστᾶσι, οἳ δὲ κεφαλῆς, οἳ δὲ ὀδόντων, οἳ δὲ τῶν κατὰ νηδύν, οἳ δὲ τῶν ἀφανέων νούσων.
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| 85. Their fashions of mourning and of burial are these:--Whenever any household has lost a man who is of any regard amongst them, the whole number of women of that house forthwith plaster over their heads or even their faces with mud. Then leaving the corpse within the house they go themselves to and fro about the city and beat themselves, with their garments bound up by a girdle and their breasts exposed, and with them go all the women who are related to the dead man, and on the other side the men beat themselves, they too having their garments bound up by a girdle; and when they have done this, they then convey the body to the embalming. | 85. [1] θρῆνοι δὲ καὶ ταφαί σφεων εἰσὶ αἵδε· τοῖσι ἂν ἀπογένηται ἐκ τῶν οἰκίων ἄνθρωπος τοῦ τις καὶ λόγος ᾖ, τὸ θῆλυ γένος πᾶν τὸ ἐκ τῶν οἰκίων τούτων κατ᾽ ὦν ἐπλάσατο τὴν κεφαλὴν πηλῷ ἢ καὶ τὸ πρόσωπον, κἄπειτα ἐν τοῖσι οἰκίοισι λιποῦσαι τὸν νεκρὸν αὐταὶ ἀνὰ ἀνὰ τὴν πόλιν στρωφώμεναι τύπτονται ἐπεζωσμέναι καὶ φαίνουσαι τοὺς μαζούς, σὺν δέ σφι αἱ προσήκουσαι πᾶσαι, [2] ἑτέρωθεν δὲ οἱ ἄνδρες, τύπτονται ἐπεζωμένοι καὶ οὗτοι.
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| 86. In this occupation certain persons employ themselves regularly and inherit this as a craft. These, whenever a corpse is conveyed to them, show to those who brought it wooden models of corpses made like reality by painting, and the best of the ways of embalming they say is that of him whose name I think it impiety to mention when speaking of a matter of such a kind; the second which they show is less good than this and also less expensive; and the third is the least expensive of all. Having told them about this, they inquire of them in which way they desire the corpse of their friend to be prepared. Then they after they have agreed for a certain price depart out of the way, and the others being left behind in the buildings embalm according to the best of these ways thus:-- First with a crooked iron tool they draw out the brain through the nostrils, extracting it partly thus and partly by pouring in drugs; and after this with a sharp stone of Ethiopia they make a cut along the side and take out the whole contents of the belly, and when they have cleared out the cavity and cleansed it with palm-wine they cleanse it again with spices pounded up: then they fill the belly with pure myrrh pounded up and with cassia and other spices except frankincense, and sew it together again. Having so done they keep it for embalming covered up in natron for seventy days, but for a longer time than this it is not permitted to embalm it; and when the seventy days are past, they wash the corpse and roll its whole body up in fine linen cut into bands, smearing these beneath with gum, which the Egyptians use generally instead of glue. Then the kinsfolk receive it from them and have a wooden figure made in the shape of a man, and when they have had this made they enclose the corpse, and having shut it up within, they store it then in a sepulchral chamber, setting it to stand upright against the wall. | 86. [1] ἐπεὰν δὲ ταῦτα ποιήσωσι, οὕτω ἐς τὴν ταρίχευσιν κομίζουσι. εἰσὶ δὲ οἳ ἐπ᾽ αὐτῷ τούτῳ κατέαται καὶ τέχνην ἔχουσι ταύτην. [2] οὗτοι, ἐπεάν σφι κομισθῇ νεκρός, δεικνύουσι τοῖσι κομίσασι παραδείγματα νεκρῶν ξύλινα, τῇ γραφῇ μεμιμημένα..., καὶ τὴν μὲν σπουδαιοτάτην αὐτέων φασὶ εἶναι τοῦ οὐκ ὅσιον ποιεῦμαι τὸ οὔνομα ἐπὶ τοιούτῳ πρήγματι ὀνομάζειν, τὴν δὲ δευτέρην δεικνύουσι ὑποδεεστέρην τε ταύτης καὶ εὐτελεστέρην, τὴν δὲ τρίτην εὐτελεστάτην· φράσαντες δὲ πυνθάνονται παρ᾽ αὐτῶν κατὰ ἥντινα βούλονταί σφι σκευασθῆναι τὸν νεκρόν. [3] οἳ μὲν δὴ ἐκποδὼν μισθῷ ὁμολογήσαντες ἀπαλλάσσονται, οἳ δὲ ὑπολειπόμενοι ἐν οἰκήμασι ὧδε τὰ σπουδαιότατα ταριχεύουσι. πρῶτα μὲν σκολιῷ σιδήρω διὰ τῶν μυξωτήρων ἐξάγουσι τὸν ἐγκέφαλον, τὰ μὲν αὐτοῦ οὕτω ἐξάγοντες, τὰ δὲ ἐγχέοντες φάρμακα· [4] μετὰ δὲ λίθῳ Αἰθιοπικῷ ὀξέι παρασχίσαντες παρὰ τὴν λαπάρην ἐξ ὦν εἷλον τὴν κοιλίην πᾶσαν, ἐκκαθήραντες δὲ αὐτὴν καὶ διηθήσαντες οἴνῳ φοινικηίῳ αὖτις διηθέουσι θυμιήμασι τετριμμένοισι· [5] ἔπειτα τὴν νηδὺν σμύρνης ἀκηράτου τετριμμένης καὶ κασίης καὶ τῶν ἄλλων θυμιημάτων, πλὴν λιβανωτοῦ, πλήσαντες συρράπτουσι ὀπίσω. ταῦτα δὲ ποιήσαντες ταριχεύουσι λίτρῳ κρύψαντες ἡμέρας ἑβδομήκοντα· πλεῦνας δὲ τουτέων οὐκ ἔξεστι ταριχεύειν. [6] ἐπεὰν δὲ παρέλθωσι αἱ ἑβδομήκοντα, λούσαντες τὸν νεκρὸν κατειλίσσουσι πᾶν αὐτοῦ τὸ σῶμα σινδόνος βυσσίνης τελαμῶσι κατατετμημένοισι, ὑποχρίοντες τῷ κόμμι, τῷ δὴ ἀντὶ κόλλης τὰ πολλὰ χρέωνται Αἰγύπτιοι. [7] ἐνθεῦτεν δὲ παραδεξάμενοί μιν οἱ προσήκοντες ποιεῦνται ξύλινον τύπον ἀνθρωποειδέα, ποιησάμενοι δὲ ἐσεργνῦσι τὸν νεκρόν, καὶ κατακληίσαντες οὕτω θησαυρίζουσι ἐν οἰκήματι θηκαίῳ, ἱστάντες ὀρθὸν πρὸς τοῖχον.
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| 87. Thus they deal with the corpses which are prepared in the most costly way; but for those who desire the middle way and wish to avoid great cost they prepare the corpse as follows:--having filled their syringes with the oil which is got from cedar-wood, with this they forthwith fill the belly of the corpse, and this they do without having either cut it open or taken out the bowels, but they inject the oil by the breech, and having stopped the drench from returning back they keep it then the appointed number of days for embalming, and on the last of the days they let the cedar oil come out from the belly, which they before put in; and it has such power that it brings out with it the bowels and interior organs of the body dissolved; and the natron dissolves the flesh, so that there is left of the corpse only the skin and the bones. When they have done this they give back the corpse at once in that condition without working upon it any more. | 87. [1] οὕτω μὲν τοὺς τὰ πολυτελέστατα σκευάζουσι νεκρούς, τοὺς δὲ τὰ μέσα βουλομένους τὴν δὲ πολυτελείην φεύγοντας σκευάζουσι ὧδε· [2] ἐπεὰν τοὺς κλυστῆρας πλήσωνται τοῦ ἀπὸ κέδρου ἀλείφατος γινομένου, ἐν ὦν ἔπλησαν τοῦ νεκροῦ τὴν κοιλίην, οὔτε ἀναταμόντες αὐτὸν οὔτε ἐξελόντες τὴν νηδύν, κατὰ δὲ τὴν ἕδρην ἐσηθήσαντες καὶ ἐπιλαβόντες τὸ κλύσμα τῆς ὀπίσω ὁδοῦ ταριχεύουσι τὰς προκειμένας ἡμέρας, τῇ δὲ τελευταίῃ ἐξιεῖσι ἐκ τῆς κοιλίης τὴν κεδρίην τὴν ἐσῆκαν πρότερον. [3] ἣ δὲ ἔχει τοσαύτην δύναμιν ὥστε ἅμα ἑωυτῇ τὴν νηδὺν καὶ τὰ σπλάγχνα κατατετηκότα ἐξάγει· τὰς δὲ σάρκας τὸ λίτρον κατατήκει, καὶ δὴ λείπεται τοῦ νεκροῦ τὸ δέρμα μοῦνον καὶ τὰ ὀστέα. ἐπεὰν δὲ ταῦτα ποιήσωσι, ἀπ᾽ ὦν ἔδωκαν οὕτω τὸν νεκρόν, οὐδὲν ἔτι πρηγματευθέντες.
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| 88. The third kind of embalming, by which are prepared the bodies of those who have less means, is as follows:-- they cleanse out the belly with a purge and then keep the body for embalming during the seventy days, and at once after that they give it back to the bringers to carry away. | 88. [1] ἡ δὲ τρίτη ταρίχευσις ἐστὶ ἥδε, ἣ τοὺς χρήμασι ἀσθενεστέρους σκευάζει· συρμαίῃ διηθήσαντες τὴν κοιλίην ταριχεύουσι τὰς ἑβδομήκοντα ἡμέρας καὶ ἔπειτα ἀπ᾽ ὦν ἔδωκαν ἀποφέρεσθαι.
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| 89. The wives of men of rank when they die are not given at once to be embalmed, nor such women as are very beautiful or of greater regard than others, but on the third or fourth day after their death (and not before) they are delivered to the embalmers. They do so about this matter in order that the embalmers may not abuse their women, for they say that one of them was taken once doing so to the corpse of a woman lately dead, and his fellow-craftsman gave information. | 89. [1] τὰς δὲ γυναῖκας τῶν ἐπιφανέων ἀνδρῶν, ἐπεὰν τελευτήσωσι, οὐ παραυτίκα διδοῦσι ταριχεύειν, οὐδὲ ὅσαι ἂν ἔωσι εὐειδέες κάρτα καὶ λόγου πλεῦνος γυναῖκες· ἀλλ᾽ ἐπεὰν τριταῖαι ἢ τεταρταῖαι γένωνται, οὕτω παραδιδοῦσι τοῖσι ταριχεύουσι. [2] τοῦτο δὲ ποιεῦσι οὕτω τοῦδε εἵνεκεν, ἵνα μή σφι οἱ ταριχευταὶ μίσγωνται τῇσι γυναιξί· λαμφθῆναι γὰρ τινὰ φασὶ μισγόμενον νεκρῷ προσφάτῳ γυναικός, κατειπεῖν δὲ τὸν ὁμότεχνον.
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