← other writings

“The Histories” by Herodotus

Quotes From Book I

The purpose of the book:

Herodotus of Halicarnassus here displays his inquiry, so that human achievements may not become forgotten in time, and great and marvellous deeds—some displayed by Greeks, some by barbarians—may not be without their glory; and especially to show why the two peoples fought with each other. (1.1)

Right and wrong were distinguished long ago:

Gyges gave a cry of horror. “Master,” he said “what an improper suggestion! Do you tell me to look at the queen when she has no clothes on? No, no: ‘when she takes off her clothing, she does away with her shame’—you know what they say of women. Let us learn from experience. Right and wrong were distinguished long ago—and I’ll tell you one thing that is right: a man should mind his own business. I do not doubt that your wife is the most beautiful of women; so for goodness’ sake do not ask me to behave contrary to custom.” (1.8)

Solon’s description of the happy life:

When Solon had made as thorough an inspection [of the royal treasuries] as opportunity allowed, Croesus said: “Well, my Athenian friend, I have heard a great deal about your knowledge. I cannot resist my desire to ask you a question: who is the happiest man you have ever seen?”

The point of the question was that Croesus supposed himself to be the happiest of men. Solon, however, refused to flatter, and answered in strict accordance with his view of the truth. “An Athenian,” he said, “called Tellus.”

Croesus was taken aback. “And what,” he asked sharply, “is your reason for this choice?”

“There are good reasons,” said Solon; “first, his city was prosperous, and he had fine sons, and lived to see children born to each of them, and all these children surviving; secondly, he had wealth enough by our standards; and he had a glorious death. In a battle with the neighboring town of Eleusis, he fought for his countrymen, routed the enemy, and died like a brave man; and the Athenians paid him the high honor of a public funeral on the spot where he fell.”

“I know God is envious of human prosperity and likes to trouble us; and you question me about the lot of man. Listen then: as the years lengthen out, there is much both to see and to suffer which one would wish otherwise. … You seem to be very rich, and you rule a numerous people; but the question you asked me I will not answer, until I know that you have died happily. Great wealth can make a man no happier than moderate means, unless he has the luck to continue in prosperity to the end. Many very rich men have been unfortunate, and many with moderate competence have had good luck. The former are better off than the latter in two respects only, whereas the poor but lucky man has the advantage in many ways; for though the rich have the means to satisfy their appetites and to bear calamities, and the poor have not, the poor, if they are lucky, are more likely to keep clear of trouble, and will have besides the blessings of a sound body, health, freedom from trouble, fine children, and good looks.” (1.30–3)

Emigrating after a famine:

There was still no remission of their suffering [from famine]—indeed it grew worse; so the King divided the population into two groups and determined by drawing lots which should emigrate and which should remain at home. He appointed himself to rule the section whose lot determined that they should remain, and his son Tyrrhenus to command the emigrants. The lots were drawn, and one section went down to the coast at Smyrna, where they built vessels, put aboard all their household effects and sailed in search of a livelihood elsewhere. (1.94)

Persian customs:

Of all days in the year a Persian most distinguishes his birthday, and celebrates it with a dinner of special magnificence. A camel or a donkey baked whole in the oven and served up at table, and the poor some smaller beast. The main dishes at their meals are few, but they have many sorts of dessert, the various courses being served separately. It is this custom that has made them say that the Greeks leave the table hungry, because they never have anything worth mentioning after the first course: they think that if the Greeks did, they should go on eating. They are very fond of wine, and no one is allowed to vomit or urinate in the presence of another person.

If an important decision is to be made, they discuss the question when they are drunk, and the following day the master of the house where the discussion was held submits their decision for reconsideration when they are sober. If they still approve it, it is adopted; if not, it is abandoned.

No race is so ready to adopt foreign ways as the Persian; for instance, they wear the Median costume because they think it handsomer than their own, and their soldiers wear the Egyptian corslet. Pleasures, too, of all sorts they are quick to indulge in when they get to know about them—a notable instance is pederasty, which they learned from the Greeks. Every man has a number of wives, and a much greater number of concubines. After prowess in fighting, the chief proof of manliness is to be the father of a large family of boys. Those who have most sons receive an annual present from the king—on the principle that there is strength in numbers. The period of a boy’s education is between the ages of five and twenty, and they are taught three things only: to ride, to use the bow, and to speak the truth. Before the age of five a boy lives with the women and never sees his father, the object being to spare the father distress if the child should die in the early stages of its upbringing. In my view this is a sound practice. I admire also the custom which forbids even the king himself to put a man to death for a single offense, and any Persian under similar circumstances to punish a servant by an irreparable injury. Their way is to balance faults against services, and then, if the faults are greater and more numerous, anger may take its course. (1.133–7)

Fate of the Lycians of Xanthus:

The fate of the Lycians of Xanthus makes a different story. When Harpagus advanced into the plain of Xanthus, they met him in battle, though greatly outnumbered, and fought with much gallantry; at length, however, they were defeated and forced to retire within their walls, whereupon they collected their women, children, slaves, and other property and shut them up in the citadel, set fire to it and burnt it to the ground. Then having sworn to do or die, they marched out to meet the enemy and were killed to a man. (1.176)

Babylonian engagement custom:

In every village once a year all the girls of marriageable age used to be collected together in one place, while the men stood round them in a circle; an auctioneer then called each one in turn to stand up and offered her for sale, beginning with the best-looking and going on to the second best a soon as the first had been sold for a good price. Marriage was the object of the transaction. The rich men who wanted wives bid against each other for the prettiest girls, while the humbler folk, who had no use for good looks in a wife, were actually paid to take the ugly ones, for when the auctioneer had got through all the pretty girls he would call upon the plain ones, or even perhaps a crippled one, to stand up, and then ask who was willing to take the least money to marry her—and she was offered to whoever accepted the smallest sum. The money came from the sale of the beauties, who in this way provided dowries for their ugly or misshapen sisters. …

This admirable practice has now fallen into disuse and they have of late years hit upon another scheme, namely the prostitution of all girls of the lower classes to provide some relief from the poverty which followed upon the conquest with its attendant hardship and general ruin. (1.196)

Babylonian Aphrodite cult:

There is one custom amongst the people which is wholly shameful: every woman who is a native of the country must once in her life go and sit in the temple of Aphrodite and there give herself to a strange man. … Once a woman has taken her seat she is not allowed to go home until a man has thrown a silver coin into her lap and taken her outside to lie with her. As he throws the coin, the man has to say, “in the name of the goddess Mylitta”—that being the Assyrian name for Aphrodite. The value of the coin is of no consequence; once thrown it becomes sacred, and the law forbids that it should ever be refused. The woman has no privilege of choice—she must go with the first man who throws her the money. When she has lain with him, her duty to the goddess is discharged and she may go home, after which it will be impossible to seduce her by any offer, however large. Tall, handsome women soon manage to get home again, but the ugly ones stay a long time before they can fulfill the condition which the law demands, some of them, indeed, as much as three or four years. (1.199)

Massagetae customs:

Every man has a wife, but all wives are used promiscuously. If a man wants a woman, all he does is to hang up his quiver in front of her wagon and then enjoy her without misgiving. They have one way only of determining the appropriate time to die, namely this: when a man is very old, all his relatives give a party and include him in a general sacrifice of cattle; then they boil the flesh and eat it. This they consider to be the best sort of death. Those who die of disease are not eaten but buried, and it is held a misfortune not to have lived long enough to be sacrificed. They have no agriculture, but live on meat and fish, of which there is an abundant supply in the Araxes. They are milk-drinkers. The only god they worship is the sun, to which they sacrifice horses: the idea behind this is to offer the swiftest of mortal creatures to the swiftest of the gods. (1.216)