Herodotus Quotes

Of all men’s miseries the bitterest is this: to know so much and to have control over nothing.

It is better by noble boldness to run the risk of being subject to half of the evils we anticipate than to remain in cowardly listlessness for fear of what might happen.

Herodotus says, "Very few things happen at the right time, and the rest do not happen at all: the conscientious historian will correct these defects.

A journey, after all, neither begins in the instant we set out, nor ends when we have reached our door step once again. It starts much earlier and is really never over, because the film of memory continues running on inside of us long after we have come to a physical standstill. Indeed, there exists something like a contagion of travel, and the disease is essentially incurable.

We don’t lock up books in this house,” Philippe said, “only food, ale, and wine. Reading Herodotus or Aquinas seldom leads to bad behavior.

He asked, 'Croesus, who told you to attack my land and meet me as an enemy instead of a friend?' The King replied, 'It was caused by your good fate and my bad fate. It was the fault of the Greek gods, who with their arrogance, encouraged me to march onto your lands. Nobody is mad enough to choose war whilst there is peace. During times of peace, the sons bury their fathers, but in war it is the fathers who send their sons to the grave.

After all, no one is stupid enough to prefer war to peace; in peace sons bury their fathers and in war fathers bury their sons.

The saddest aspect of life is that there is no one on earth whose happiness is such that he won't sometimes wish he were dead rather than alive.

If a man insisted on always being serious, and never allowed himself a bit of fun and relaxation, he would go mad or become unstable without knowing it.

Some men give up their designs when they have almost reached the goal, while others, on the contrary, obtain a victory by exerting, at the last moment, more vigorous efforts than ever before

But this I know: if all mankind were to take their troubles to market with the idea of exchanging them, anyone seeing what his neighbor's troubles were like would be glad to go home with his own.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

The worst pain a man can suffer: to have insight into much and power over nothing.

The most hateful grief of all human griefs is this, to have knowledge of the truth but no power over the event.

Men trust their ears less than their eyes.

If anyone, no matter who, were given the opportunity of choosing from amongst all the nations in the world the set of beliefs which he thought best, he would inevitably—after careful considerations of their relative merits—choose that of his own country. Everyone without exception believes his own native customs, and the religion he was brought up in, to be the best.

There aren't many such enthusiasts born. The average person is not especially curious about the world. He is alive, and being somehow obliged to deal with this condition, feels the less effort it requires, the better. Whereas learning about the world is labor, and a great all-consuming one at that. Most people develop quite antithetical talents, in fact - to look without seeing, to listen without hearing, mainly to preserve onself within oneself.

Force has no place where there is need of skill

In peace, children inter their parents; war violates the order of nature and causes parents to inter their children.

We do not really know what draws a human being out into the world. Is it curiosity? A hunger for experience? An addiction to wonderment? The man who ceases to be astonished is hollow, possessed of an extinguished heart. If he believes that everything has already happened, that he has seen it all, then something most precious has died within him—the delight in life.

No one is so senseless as to choose of his own will war rather than peace, since in peace the sons bury their fathers, but in war the fathers bury their sons.

Hippocleides doesn't care.

Historia (Inquiry); so that the actions of of people will not fade with time.

If an important decision is to be made, they [the Persians] 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. Conversely, any decision they make when they are sober, is reconsidered afterwards when they are drunk.

Happiness is not fame or riches or heroic virtues, but a state that will inspire posterity to think in reflecting upon our life, that it was the life they would wish to live.

Great deeds are usually wrought at great risks

His books were part of him. Each year of his life, it seemed, his books became more and more a part of him. This room, thirty by twenty feet, and the walls of shelves filled with books, had for him the murmuring of many voices. In the books of Herodotus, Tacitus, Rabelais, Thomas Browne, John Milton, and scores of others, he had found men of face and voice more real to him than many a man he had met for a smoke and a talk.

It is the greatest and the tallest of trees that the gods bring low with bolts and thunder. For the gods love to thwart whatever is greater than the rest. They do not suffer pride in anyone but themselves.

They made it plain to everyone, however, and above all to the king himself, that although he had plenty of troops, he did not have many men.

When the rich give a party and the meal is finished, a man carries round amongst the guests a wooden image of a corpse in a coffin, carved and painted to look as much like the real thing as possible, and anything from 18 inches to 3 foot long; he shows it to each guest in turn, and says: "Look upon this body as you drink and enjoy yourself; for you will be just like it when you are dead." [Herodotus ‘Histories’, II 82]

One of your most ancient writers, a historian named Herodotus, tells of a thief who was to be executed. As he was taken away he made a bargain with the king: in one year he would teach the king's favorite horse to sing hymns. The other prisoners watched the thief singing to the horse and laughed. "You will not succeed," they told him. "No one can." To which the thief replied, "I have a year, and who knows what might happen in that time. The king might die. The horse might die. I might die. And perhaps the horse will learn to sing.

The longer the span of someone’s existence, the more certain he is to see and suffer much that he would rather have been spared.

human prosperity never abides long in the same place,

to the end, no matter what it is you are considering. Often enough, God gives a man a glimpse of happiness, and then utterly ruins him. THE HISTORIES, HERODOTUS, FIFTH CENTURY B.C. Indians

Now it happened that this Candaules was in love with his own wife; and not only so, but thought her the fairest woman in the whole world. This fancy had strange consequences.

in reference to Persepolis and all palaces, cities and temples of the past: could these wonders have come into being without that suffering? without the overseer's whip, the slave's fear, the ruler's vanity? was not the monumentality of past epochs created by that which is negative and evil in man?

This is natural: one must read Herodotus's book-and every great book-repeatedly; with each reading it will reveal another layer, previously overlooked themes, images, and meanings. For within every great book there are several others.

Pojąłem, że każdy świat ma własną tajemnicę i że dostęp do niej jest tylko na drodze poznania języka. <...> Rozumiałem, że im więcej będę znał słów, tym bogatszy, pełniejszy i bardziej różnorodny świat otworzy się przede mną.

There is a whirlwind in southern Morocco, the aajej, against which the fellahin defend themselves with knives. There is the africo, which has at times reached into the city of Rome. The alm, a fall wind out of Yugoslavia. The arifi, also christened aref or rifi, which scorches with numerous tongues. These are permanent winds that live in the present tense. There are other, less constant winds that change direction, that can knock down horse and rider and realign themselves anticlockwise. The bist roz leaps into Afghanistan for 170 days--burying villages. There is the hot, dry ghibli from Tunis, which rolls and rolls and produces a nervous condition. The haboob--a Sudan dust storm that dresses in bright yellow walls a thousand metres high and is followed by rain. The harmattan, which blows and eventually drowns itself into the Atlantic. Imbat, a sea breeze in North Africa. Some winds that just sigh towards the sky. Night dust storms that come with the cold. The khamsin, a dust in Egypt from March to May, named after the Arabic word for 'fifty,' blooming for fifty days--the ninth plague of Egypt. The datoo out of Gibraltar, which carries fragrance. There is also the ------, the secret wind of the desert, whose name was erased by a king after his son died within it. And the nafhat--a blast out of Arabia. The mezzar-ifoullousen--a violent and cold southwesterly known to Berbers as 'that which plucks the fowls.' The beshabar, a black and dry northeasterly out of the Caucasus, 'black wind.' The Samiel from Turkey, 'poison and wind,' used often in battle. As well as the other 'poison winds,' the simoom, of North Africa, and the solano, whose dust plucks off rare petals, causing giddiness. Other, private winds. Travelling along the ground like a flood. Blasting off paint, throwing down telephone poles, transporting stones and statue heads. The harmattan blows across the Sahara filled with red dust, dust as fire, as flour, entering and coagulating in the locks of rifles. Mariners called this red wind the 'sea of darkness.' Red sand fogs out of the Sahara were deposited as far north as Cornwall and Devon, producing showers of mud so great this was also mistaken for blood. 'Blood rains were widely reported in Portugal and Spain in 1901.' There are always millions of tons of dust in the air, just as there are millions of cubes of air in the earth and more living flesh in the soil (worms, beetles, underground creatures) than there is grazing and existing on it. Herodotus records the death of various armies engulfed in the simoom who were never seen again. One nation was 'so enraged by this evil wind that they declared war on it and marched out in full battle array, only to be rapidly and completely interred.

Astyages had a daughter called Mandane, and he dreamed one night that she urinated in such enormous quantities that it filled his city and swamped the whole of Asia.

Although extraordinary valor was displayed by the entire corps of Spartans and Thespians, yet bravest of all was declared the Spartan Dienekes. It is said that on the eve of battle, he was told by a native of Trachis that the Persian archers were so numerous that, their arrows would block out the sun. Dienekes, however, undaunted by this prospect, remarked with a laugh, 'Good. Then we will fight in the shade.

Now if a man thus favoured died as he has lived, he will be just the one you are looking for: the only sort of person who deserves to be called happy. But mark this: until he is dead, keep the word "happy" in reserve. Till then, he is not happy, but only lucky...

Even the name, Celt, is not from their own Indo-European language but from Greek. Keltoi, the name given to them by Greek historians, among them Herodotus, means “one who lives in hiding or under cover.” The Romans, finding them less mysterious, called them Galli or Gauls, also coming from a Greek word, used by Egyptians as well, hal, meaning “salt.” They were the salt people.

So much, then, for the fish.

Call no man happy until he is dead. Herodotus.

Greece and Poverty,” said the historian Herodotus, “have always been bedfellows”;

Plutarch gave her nine languages, including Hebrew and Troglodyte, an Ethiopian tongue that—if Herodotus can be believed—was “unlike that of any other people; it sounds like the screeching of bats.

He advises them that tough lands produce tough peoples, so, if they wish to retain the empire he has enabled them so spectacularly to gain, they must not even think about removing themselves to some softer, enervating environment.

As to the ancient historians, from Herodotus to Tacitus, we credit them as far as they relate things probable and credible, and no further: for if we do, we must believe the two miracles which Tacitus relates were performed by Vespasian, that of curing a lame man, and a blind man, in just the same manner as the same things are told of Jesus Christ by his historians. We must also believe the miracles cited by Josephus, that of the sea of Pamphilia opening to let Alexander and his army pass, as is related of the Red Sea in Exodus. These miracles are quite as well authenticated as the Bible miracles, and yet we do not believe them; consequently the degree of evidence necessary to establish our belief of things naturally incredible, whether in the Bible or elsewhere, is far greater than that which obtains our belief to natural and probable things.

A good book is like a good friend, do you know, Lacey? One you can turn to when the night is cold and you are lonely. And there is old Herodotus, standing ready to regale me with tales of his travels.

Herodotus, the ‘Father of History’, records the moment – and you can hear the emotion in his voice as he does so, a mixture of horror and awe: Then Kleisthenes took into his faction the common people.19

The man who ceases to be astonished is hollow, possessed of an extinguished heart.

Now stop your dancing; you wouldn't come out and dance when I played to you.

No one should be so foolish to prefer war to peace, in which, instead of sons burying their fathers, fathers bury their sons.

How brave a thing is freedom of speech, which has made the Athenians so far exceed every other state of Hellas in greatness!

Man knows, and in the course of years he comes to know it increasingly well, feeling it ever more acutely, that memory is weak and fleeting, and if he doesn't write down what he has learned and experienced, that which he carries within him will perish when he does. This is when it seems everyone wants to write a book. Singers and football players, politicians and millionaires. And if they themselves do not know how, or else lack the time, they commission someone else to do it for them...engendering this reality is the impression of writing as a simple pursuit, though those who subscribe to that view might do well to ponder Thomas Mann's observation that, 'a writer is a man for whom writing is more difficult than it is for others

We all slept with Herodotus. “For those cities that were great in earlier times must have now become small, and those that were great in my time were small in the time before.… Man’s good fortune never abides in the same place.

People who dislike budging from their homes or walking beyond their own backyards--and they are always and everywhere in the majority--treat Herodotus' sort, fundamentally unconnected to anyone or anything, as freaks, fanatics, lunatics even.

The Andrians were the first of the islanders to refuse Themistocles' demand for money. He had put it to them that they would be unable to avoid paying, because the Athenians had the support of two powerful deities, one called Persuasion and the other Compulsion. The Andrians had replied that Athens was lucky to have two such useful gods, who were obviously responsible for her wealth and greatness; unfortunately, they themselves, in their small & inadequate land, had two utterly useless deities, who refused to leave the island and insisted on staying; and their names were Poverty and Inability.

It is never right to injure anyone. It can never be right to make someone worse than he is.

We stand in darkness, surrounded by light

I believe that the women were called by the Dodonaeans “doves” because they were barbarians, and so they seemed to the people of Dodona to talk like birds.

I shall therefore discourse equally of both, convinced that human happiness never continues long in one stay.

philosophical writers after his time: nor again must his simplicity of thought and occasional quaintness be reproduced in the form of archaisms of language; and

must his simplicity of thought and occasional quaintness be reproduced in the form of archaisms of language; and that not only because the affectation of an archaic

Force has no place where there is need of skill.

Accordingly, Herodotus showed keen interest in understanding Persian politics, while Sima Qian was very concerned about the culture and religion of barbarous steppe people.

Egypt is the gift of the Nile, as the Greek historian Herodotus said many centuries ago, in about 450 BC.

Who the fuck's Herodotus?" Asked the Iceman.

The Herodotus thing. It doesn’t mean that the dead are happy,” said Shadow. “It means that you can’t judge the shape of someone’s life until it’s over and done.

What the History is really about lies behind this: man, giant-sized, seen against the background of the entire world, universalized in his conflict with destiny, the gods, and the cosmic order. The medium that is most fertile in showing the true nature of reality is the human mind, remembering, reflective, and fertile most of all when its memory and reflection are put at the service of its dreaming and fantastic side.

Not really,” said Shadow. “But I’m not dead yet.” “Huh?” “Call no man happy until he is dead. Herodotus.” Mr. Nancy raised a white eyebrow, and he said, “I’m not dead yet, and, mostly because I’m not dead yet, I’m happy as a clamboy.” “The Herodotus thing. It doesn’t mean that the dead are happy,” said Shadow. “It means that you can’t judge the shape of someone’s life until it’s over and done.

Such people, while useful, even agreeable, to others, are, if truth be told, frequently unhappy–lonely in fact. Yes, they seek out others, and it may even seem to them that in a certain country or city they have managed to find true kinship and fellowship, having come to know and learn about a people; but they wake up one day and suddenly feel that nothing actually binds them to these people, that they can leave here at once. They realize that another country, some other people, have now beguiled them, and that yesterday’s most riveting event now pales and loses all meaning and significance. For all intents and purposes, they do not grow attached to anything, do not put down deep roots. Their empathy is sincere, but superficial. If asked which of the countries they have visited they like best, they are embarrassed–they do not know how to answer. Which one? In a certain sense–all of them. There is something compelling about each. To which country would they like to return once more? Again, embarrassment–they had never asked themselves such a question. The one certainty is that they would like to be back on the road, going somewhere. To be on their way again–that is the dream.

For if one should propose to all men a choice, bidding them select the best customs from all the customs that there are, each race of men, after examining them all, would select those of their own people; thus all think that their own customs are by far the best.

humans and prosperity never endure side by side for long.

In peacetime it is sons who bury their fathers – but in times of war, it is fathers who bury their sons.

It is the closest place to the stars on Earth. (Kalkan)

Great wealth can make a man no happier than moderate means, unless he has the luck to continue in propsperity to the end. Many very rich men have been unfortunate, and many with a modest 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. Now if a man thus favoured died as he has lived, he will be just the one you are looking for: the only sort of person who deserves to be called happy. But mark this: until he is dead, keep the word “happy” in reserve. Till then, he is not happy, but only lucky.

We have ample testimony to her sense of humor; Cleopatra was a wit and a prankster. There is no cause to question how she read Herodotus’s further assertion that Egypt was a country in which “the women urinate standing up, the men sitting down.

I Have been asked to tell you about the back of the north wind. An old Greek writer mentions a people who lived there, and were so comfortable that they could not bear it any longer, and drowned themselves. My story is not the same as his. I do not think Herodotus had got the right account of the place. I am going to tell you how it fared with a boy who went there.

Yet even though Herodotus and Thucydides understood reality much better than the authors of the Bible, when the two world views collided, the Bible won by a knockout. The Greeks adopted the Jewish view of history, rather than vice versa. A thousand years after Thucydides, the Greeks became convinced that if some barbarian horde invaded, surely it was divine punishment for their sins. No matter how mistaken the biblical world view was, it provided a better basis for large-scale human cooperation.

As the psychologist Steven Pinker puts it, “Exposure to worlds that can be seen only through the eyes of a foreigner, an explorer, or a historian can turn an unquestioned norm (‘That’s the way it’s done’) into an explicit observation (‘That’s what our tribe happens to do now’).” This is the point that Herodotus was making when he told the story of the Greeks and the Indians.

I was seized at once with a profound fascination, a burning thirst to learn, to immerse myself totally, to melt away, to become as one with this foreign universe. To know it as if I had been born and raised there, begun life there. I wanted to learn the language, I wanted to read the books, I wanted to penetrate every nook and cranny. It was a kind of malady, a dangerous weakness, because I also realized that these civilizations are so enormous, so rich, complex, and varied, that getting to know even a fragment of one of them, a mere scrap, would require devoting one's whole life to the enterprise. Cultures are edifices with countless rooms, corridors, balconies, and attics, all arranged, furthermore, into such twisting, turning labyrinths, that if you enter one of them, there is no exit, no retreat, no turning back. To become a Hindu scholar, a Sinologist, an Arabist, or a Hebraist is a lofty all-consuming pursuit, leaving no space or time for anything else.

This history of mine,' Herodotus says, 'has from the beginning sought out the supplementary to the main argument.' What you find in him are cul-de-sacs within the sweep of history—how people betray each other for the sake of nations, how people fall in love....

Once when I felt a little bruised by censorship I sent through Herodotus’s account of the battle of Salamis fought between the Greeks and Persians in 480 B.C., and since there were place names involved, albeit classical ones, the Navy censors killed the whole story.

What the Greeks should do, of course, is take advantage of the fact that they all speak the same language, and use heralds and messengers to settle their differences – anything rather than open warfare.

It is the work of unjust men, we think, to carry off women at all; but once they have been carried off, to take seriously the avenging of them is the part of fools, as it is the part of sensible men to pay no heed to the matter: clearly, the women would not have been carried off had they no mind to be.

A colleague once described political theorists as people who were obsessed with two dozen books; after half a century of grappling with Mill's essay On Liberty, or Hobbes's Leviathan, I have sometimes thought two dozen might be a little on the high side.

When the Many are rulers, it cannot but be that, again, knavery is bred in the state; but now the knaves do not grow to hate one another—they become fast friends. For they combine together to maladminister the public concerns. This goes on until one man takes charge of affairs for the Many and puts a stop to the knaves. As a result of this, he wins the admiration of the Many, and, being so admired, lo! you have your despot again;

What gave these peoples the right to lead all others? This was what I wondered. What had they to show in that respect? What spiritual image of man had they evolved, to what depths of being and to what external outlines had they worked out the human ideal? Where did their most unearthly, their purest, minds stand? To what coldness of judgment, to what severity of moral decision had their masses attained under their imperial leaders? Recently they talked much of their history. But there was greatness that had no history. Asia had no history. The decline of the Greeks began in the century when Herodotus appeared. They also pointed to their masterhood – master race – all right then, who were these masters?

most of those that were great once have since slumped into decline, and those that used to be insignificant have risen, within my own lifetime, to rank as mighty powers.

La muerte es para el hombre el más deseado refugio.

Success for the most part attends those who act boldly, not those who weigh everything, and are slack to venture.

-Pero contra malhechores extraordinarios, hay que disponer de extraordinarios recursos. Mandaremos

During times of peace, the sons bury their fathers, but in war it is the fathers who send their sons to the grave. —HERODOTUS, THE HISTORY

Herodotus has preserved for us an inscription that he found on one pyramid, recording the quantity of radishes, garlic and onions consumed by the workmen who built it;

Call no man happy,” said Shadow, “until he is dead.” “Herodotus,” said Low Key. “Hey. You’re learning.” “Who the fuck’s Herodotus?

Herodotus.

THE HISTORY OF HERODOTUS

Introduction to Classical Mythology Of old the Hellenic race was marked off from the barbarian as more keen-witted and more free from nonsense. HERODOTUS I: 60.

The end is not obvious at the beginning, Artabanus, Book 7 Herodotus

Modern liberalism has many roots. One of the most important is the ideas of a man described by an American critic as 'his satanic free-trade majesty John Stuart Mill' and revered by others.

on war and conquest: in the realm of human affairs one also needs a pretext. it is important to give it the rank of a universal imperative or of a divine commandment. The range of choices is not great; either it is that we must defend ourselves, or that we have an obligation to help others, or that we are fulfilling heaven's will. the optimal pretext would link all three of the motives.

What exactly was it about Egypt that encouraged women rulers to set their caps so high? The historian Herodotus proposed that things were just different there: 'The people, in most of their manners and customs, exactly reverse the common practice of mankind. For example women attend the markets and trade, while men sit at home at the loom..., Women urinate standing up, men sitting down....

Herodotus of Greece, several centuries before Diodorus, wrote that in Egypt, “Women go in the marketplace, transact affairs and occupy themselves with business, while the husbands stay home and weave.

These Phoenicians who came with Cadmus and of whom the Gephyraeans were a part brought with them to Hellas, among many other kinds of learning, the alphabet, which had been unknown before this, I think, to the Greeks. As time went on the sound and the form of the letters were changed. At this time the Greeks who were settled around them were for the most part Ionians, and after being taught the letters by the Phoenicians, they used them with a few changes of form. In so doing, they gave to these characters the name of Phoenician, as was quite fair seeing that the Phoenicians had brought them into Greece. (5-58-59)

Just before the Battle of Thermoplyae, a Spartan warrior named Dienekes was told that the Persian archers could blank out the sun with their arrows. He replied "Good, then we shall have our battle in the shade.

The ends of the earth are never the points on a map that colonists push against, enlarging their sphere of influence. On one side servants and slaves and tides of power and correspondence with the Geographical Society. On the other the first sight (by a white eye) of a mountain that has been there forever. When we are young we do not look into mirrors. It is when we are old, concerned with our name, our legend, what our lives will mean to the future. We become vain with the names we own, our claims to have been the first eyes, the strongest army, the cleverest merchant. It is when he is old that Narcissus wants a graven image of himself. But we were interested in how our lives could mean something to the past. We sailed into the past. We were young. We knew power and great finance were temporary things. We all slept with Herodotus. [i]'For those cities that were great in earlier time must have now become small, and those that were great in my time were small in the time before....Man's good fortune never abides in the same place.'[/i]

Herodotus is said to have remarked, 'Every year we send ships at great cost and danger as far as Africa, to ask "Who are you? What are your laws? What is your language?"' Why is it, he asked, 'they never send ships to ask us'?

America posed a deeply interesting question to any Frenchmen with a political curiosity to ask it. How had Americans launched a revolution that aimed at establishing a free, stable, and constitutional government and made a success of it, while the French had in forty-one years lurched from absolute monarchy to constitutional monarchy, to the declaration of the republic, to mob rule, the Terror, the mass murder, and thence to a conservative republic, Napoleonic autocracy, the Bourbon restoration, further revolution, and the installation of an Orleanist constitutional monarchy?

The revolutionaries failed to institute the novel forms of social and political organization they hankered after; Workers would not accept a ten-day week, or state-appointed priests, or rectangular departements, or the cult of the Supreme Being.

In Book II, Section-104, of his celebrated History, Herodotus states :—“For my part I believe the Colchi to be a colony of Egyptians, because like them they have black skins and frizzled hair.” (See any English translation of THE HISTORY of HERODOTUS.

Now and then I am asked as to "what books a statesman should read," and my answer is, poetry and novels—including short stories under the head of novels. I don't mean that he should read only novels and modern poetry. If he cannot also enjoy the Hebrew prophets and the Greek dramatists, he should be sorry. He ought to read interesting books on history and government, and books of science and philosophy; and really good books on these subjects are as enthralling as any fiction ever written in prose or verse. Gibbon and Macaulay, Herodotus, Thucydides and Tacitus, the Heimskringla, Froissart, Joinville and Villehardouin, Parkman and Mahan, Mommsen and Ranke—why! there are scores and scores of solid histories, the best in the world, which are as absorbing as the best of all the novels, and of as permanent value. The same thing is true of Darwin and Huxley and Carlyle and Emerson, and parts of Kant, and of volumes like Sutherland's "Growth of the Moral Instinct," or Acton's Essays and Lounsbury's studies—here again I am not trying to class books together, or measure one by another, or enumerate one in a thousand of those worth reading, but just to indicate that any man or woman of some intelligence and some cultivation can in some line or other of serious thought, scientific or historical or philosophical or economic or governmental, find any number of books which are charming to read, and which in addition give that for which his or her soul hungers. I do not for a minute mean that the statesman ought not to read a great many different books of this character, just as every one else should read them. But, in the final event, the statesman, and the publicist, and the reformer, and the agitator for new things, and the upholder of what is good in old things, all need more than anything else to know human nature, to know the needs of the human soul; and they will find this nature and these needs set forth as nowhere else by the great imaginative writers, whether of prose or of poetry.

This history of mine, Herodotus says, has from the beginning sought out the supplementary to the main argument.' What you find in him are cul-de-sacs within the sweep of history—how people betray each other for the sake of nations, how people fall in love....

Inhaling fumes directly from burning foliage, either in a confined space such as a cave or a tent, or scooping up and breathing in the vapors from psychoactive plant materials scattered on a bowl full of hot coals, must be an extremely ancient practice. Herodotus's account from the fifth-century BCE, describing the use of small tents by the Scythians (a northwestern Iranian tribe) for inhaling the smoke of cannabis, is probably the most famous account that confirms the antiquity of the use of cannabis as a ritual intoxicant.

[…] I began to see Algiers as one of the most fascinating and dramatic places on earth. In the small space of this beautiful but congested city intersected two great conflicts of the contemporary world. The first was the one between Christianity and Islam (expressed here in the clash between colonizing France and colonized Algeria). The second, which acquired a sharpness of focus immediately after the independence and departure of the French, was a conflict at the very heart of Islam, between its open, dialectical — I would even say “Mediterranean” — current and its other, inward-looking one, born of a sense of uncertainty and confusion vis-à-vis the contemporary world, guided by fundamentalists who take advantage of modern technology and organizational principles yet at the same time deem the defense of faith and custom against modernity as the condition of their own existence, their sole identity. […] In Algiers one speaks simply of the existence of two varieties of Islam — one, which is called the Islam of the desert, and a second, which is defined as the Islam of the river (or of the sea). The first is the religion practiced by warlike nomadic tribes struggling to survive in one of the world's most hostile environments, the Sahara. The second Islam is the faith of merchants, itinerant peddlers, people of the road and of the bazaar, for whom openness, compromise, and exchange are not only beneficial to trade, but necessary to life itself.

For it was not a god invading Greece, but a man; and no man now existed or ever would exist who was not liable to misfortune from the day of his birth— and the greater the man, the greater the misfortune. Their invader therefore, being only human, was bound to fall from his glory.

There was no politics in Persia because the great king was the master of slaves, not rulers of citizens. The point is beautifully made by Herodotus, the father of history and our own starting point. The exiled Spartan king, Demaratus, had taken refuge at the court of the great king of Persia, Darius I, in 491 BCE. Darius made him the ruler of Pergamum and some other cities. In 480 Darius's son and successor, Xerxes, took him to see the enormous army he had assembled to avenge his father's humiliation by the Athenians in an earlier attempt to conquer Greece. 'Surely,' he said to Demaratus, "the Greeks will not fight against such odds.' He was displeased when Demaratus assured him that they certainly would. 'How is it possible that a thousand men-- or ten thousand, or fifty thousand should stand up to an army as big as mine, especially if they were not under a single master but all perfectly free to do as they pleased?' He could understand that they might feign courage if they were whipped into battle as his Persian troops would be, but it was absurd to suppose that they would fight against such odds. Not a bit of it, said Demaratus. THey would fight and die to preserve their freedom. He added, 'They are free--yes--but they are not wholly free; for they have a master, and that master is Law, which they fear much more than your subjects fear you. Whatever this master commands they do; and his command never varies: it is never to retreat in battle, however great the odds, but always to remain in formation and to conquer or die.' They were Citizens, not subjects, and free men, not slaves; they were disciplined but self-disciplined. Free men were not whipped into battle.

Auctions are a venerable selling institution, in use since the time of Herodotus. The word comes from the Latin auctus, meaning to increase. An obscure term for auction, one guaranteed to impress friends and neighbors, is the Latin word subhastare. It is the conjunction of sub, meaning "under," and hasta, meaning "spear." After a military victory, a Roman soldier would plant his spear in the ground to mark the location of his spoils. Later, he would put these goods up for sale by auction. ¹The highest bidder was called the emptor, whence the term caveat emptor.

For the misfortunes that befall us and the illnesses that harass us make even a short life seem long. And so because life is a hardship, death proves to be a human being's most welcome escape, and the god, who gives us merely a taste of sweetness in life, is revealed to be a jealous deity.

These are the researches of Herodotus of Halicarnassus, which he publishes, in the hope of preserving from decay the remembrance of what men have done, and of preventing the great and wonderful actions of the Greeks and the barbarians from losing their due meed of glory; and withal to put on record what were the grounds of feud.

Call no man happy until he is dead. Herodotus.” Mr. Nancy raised a white eyebrow, and he said, “I’m not dead yet, and, mostly because I’m not dead yet, I’m happy as a clamboy.” “The Herodotus thing. It doesn’t mean that the dead are happy,” said Shadow. “It means that you can’t judge the shape of someone’s life until it’s over and done.

This I saw myself, and I found it greater than words can say. For if one should put together and reckon up all the buildings and all the great works produced by Hellenes, they would prove to be inferior in labour and expense to this labyrinth, though it is true that both the temple at Ephesos and that at Samos are works worthy of note. The pyramids also were greater than words can say, and each one of them is equal to many works of the Hellenes, great as they may be; but the labyrinth surpasses even the pyramids.

I can recognize that you are fabulously rich and that you are the king of a great number of people –and yet for all that, I will not be able to say about you what you were anticipating that I would say until I have learned that you died contentedly. Great wealth, after all, is no more guaranteed to bring a man happiness than is daily subsistence –unless, that is, good fortune proves to be the rich man’s constant companion, enabling him to keep all his blessings intact, and bringing his life to a pleasant conclusion.

see on kõige hirmsam kannatus inimlikes asjades, paljut mõista ja mitte mingit võimu omada

Rahu ajal matavad lapsed isasid, kuid sõja ajal isad lapsi.

Kui maailma valitses mõistus, kas siis ajalugu üldse olekski?

Need on ainukesed hetked, kui ma olen tundnud tõeist üksindust: seistes ihuüksi silmitsi karistamatu vägivallaga. Maailm tühjeneb, vaikib, sureb välja ning kaob.

Extreme poverty would be hard to bear, but a miserable person is miserable however rich. A good character is our most important possession, rich or poor.

Was there a nation in Asia that Xerxes did not take with him against Greece? Was there a river, except the greatest, that his army did not drink dry?

es propio de gente cuerda y política, porque bien claro está que si ellas no lo quisiesen de veras nunca hubieran sido robadas.

La Media se componía de diferentes pueblos o tribus, que son los busas, paretacenos, estrujates, arizantos, budios y magos.

Porque nadie es tan necio que prefiera la guerra a la paz: en ésta los hijos entierran a sus padres, y en aquella los padres a los hijos.

nenhum homem pode dizer-se feliz enquanto respirar”,

talents, and they stand in the treasury of the Corinthians,

Muchos hombres opulentos son desdichados, y muchos que tienen hacienda moderada son dichosos.

History shows again and again how nature points out the folly of men.

The most painful anguish that mortals suffer is to understand a great deal but to have no power at all.

Here they resisted to the last, with their swords if they had them, and if not, with their hands and teeth

οὕτω ὦν Κροῖσε πᾶν ἐστι ἄνθρωπος συμφορή." "You can see from that, Croesus, that man is entirely a creature of chance” (Trans. de Sélincourt)

The purpose is to prevent the traces of human events from being erased by time...

Far better it is to have a stout heart always and suffer one's share of evils, than to be ever fearing what may happen.

Denn wenn man an alle Völker der Erde die Aufforderung ergehen liesse, sich unter all den verschiedenen Sitten die vorzüglichsten auszuwählen, so würde jedes, nachdem es alle geprüft, die seinigen allen anderen vorziehen. So sehr ist jedes Volk überzeugt, dass seine Lebensformen die besten sind. Wie kann daher ein Mensch mit gesunden Sinnen über solche Dinge spotten!

Pealegi tabab karistus täitmatu ahnuse eest inimest alati siis - ja just seles seisneb karistuse piinarikas, hävituslik jõud - , kui tal on tunne, et ihaldatud eesmärgini on jäänud vaid samm.

Here are presented the results of the enquiry carried out by Herodotus of Halicarnassus. The purpose is to prevent the traces of human events from being erased by time, and to preserve the fame of the important and remarkable achievements produced by both Greeks and non-Greeks; among the matters covered is, in particular, the cause of the hostilities between Greeks and non-Greeks.

Passing over them [Egyptian kings], then, I will mention the person who reigned after them, whose name was Sesotris. [...] Whenever he encountered a brave people who put up a fierce fight in defence of their autonomy, he erected pillars in their territory with an inscription recording his own name and country, and how he and his army has overcome them. However, when he took a place easily, without a fight, he had a message inscribed on the pillar in the same way as for the brave tribes, but he also added a picture of a woman's genitalia, to indicate that they where cowards. 2-[102]

It is not a defect of liberal democracies that they are less “pure” than ancient democracies. Pure democracies were prone to factionalism and inconstancy as assemblies were bamboozled by demagogues;

Seventy years I regard as the limit of the life of man. In these seventy years are contained, without reckoning intercalary months, twenty-five thousand and two hundred days. Add an intercalary month to every other year, that the seasons may come round at the right time, and there will be, besides the seventy years, thirty-five such months, making an addition of one thousand and fifty days. The whole number of the days contained in the seventy years will thus be twenty-six thousand two hundred and fifty, whereof not one but will produce events unlike the rest. Hence man is wholly accident.

Kusiło mnie, żeby zobaczyć, co jest dalej, po drugiej stronie. Zastanawiałem się, co się przeżywa, przechodząc granicę. Co się czuje? Co myśli? Musi to być moment wielkiej emocji, poruszenia, napięcia. Po tamtej stronie - jak jest? Na pewno - inaczej. Ale co znaczy to - inaczej? Jaki ma wygląd? Do czego jest podobne? A może jest niepodobne do niczego, co znam, a tym samym niepojęte, niewyobrażalne.

Let anyone who finds them credible believe the stories told by the Egyptians. For my part, I have made it a rule throughout this account to record, just as I hear them, the traditions of the various nations.

Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. [2] Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. [3] But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice. (2:47)

It was said that in the markets to the south of Taghaza salt was exchanged for its weight in gold, which was an exaggeration. The misconception comes from the West African style of silent barter noted by Herodotus and subsequently by many other Europeans. In the gold-producing regions of West Africa, a pile of gold would be set out, and a salt merchant would counter with a pile of salt, each side altering their piles until an agreement was reached. No words were exchanged during this process, which might take days. The salt merchants often arrived at night to adjust their piles and leave unseen. They were extremely secretive, not wanting to reveal the location of their deposits. From this it was reported in Europe that salt was exchanged in Africa for its weight in gold. But it is probable that the final agreed-upon two piles were never of equal weight.

Even among the Spartans, the king is only first among equals, and the “Peers” can comment, even disobey – read your Herodotus! An officer can only lead by the consent of the led, like any government. The only place where a commander’s authority is absolute is on the battlefield, like the powers of a Strategos granted by an emergency session of the League parliament.’ He looked back at Dinaeos. ‘Even then, that trust must be earned.

beans moreover the Egyptians do not at all sow in their land, and those which grow they neither eat raw nor boil for food; nay the priests do not endure even to look upon them, thinking this to be an unclean kind of pulse:

I wonder if you've ever considered how strange it is that the educational and character-shaping structures of our culture expose us but a single time in our lives to the ideas of Socrates, Plato, Euclid, Aristotle, Herodotus, Augustine, Machiavelli, Shakespeare, Descartes, Rousseau, Newton, Racine, Darwin, Kant, Kierkegaard, Tolstoy, Schopenhauer, Goethe, Freud, Marx, Einstein, and dozens of others of the same rank, but expose us annually, monthly, weekly, and even daily to the ideas of persons like Jesus, Moses, Muhammad, and Buddha. Why is it, do you think, that we need quarterly lectures on charity, while a single lecture on the laws of thermodynamics is presumed to last us a lifetime? Why is the meaning of Christmas judged to be so difficult of comprehension that we must hear a dozen explications of it, not once in a lifetime, but every single year, year after year after year?

There were two views of how a polis was formed. The first was military: a scattered group of people came to live in one city behind a set of protective walls. The other was political: a group of people agreed to live under one authority, with or whithout the protection of a walled city. Synoikismos, or 'Living together', embraces both. Any political entity implies a population that recognizes a common authority, but the first 'city-states' were not always based on a city. Sparta makes the point. We think of Sparta as a city, but the Spartans were proud of the fact that they lived in villages without protective walls: their army was their wall and 'every man a brick.

Acrescentam alguns que foi a pitonisa quem lhe ditou a constituição ora vigente em Esparta; mas como julgam os próprios Lacedemônios, Licurgo trouxe as referidas leis de Creta, no reinado de Leobotas, seu sobrinho, rei de Esparta.

Acrescentam alguns que foi a pitonisa quem lhe ditou a constituição ora vigente em Esparta; mas como julgam os próprios Lacedemônios, Licurgo trouxe as referidas leis de Creta, no reinado de Leobotas, seu sobrinho, rei de Esparta. Realmente,

The distinction between historian and poet is not in the one writing prose and the other verse — you might put the work of Herodotus into verse, and it would still be a species of history; it consists really in this, that the one describes the thing that has been, and the other a kind of thing that might be. Hence poetry is something more philosophic and of graver import than history, since its statements are of the nature rather of universals, whereas those of history are singulars.

Herodotus tells a story of Histiaeus, who ruled Miletus in late sixth century BC and who, needing to communicate with Aristagoras, shaved a trusted slave’s head, tattooed the message on the slave’s scalp, and waited for the hair to grow back before sending him to Aristagoras. Aristagoras, in turn, shaved the slave’s head to reveal Histiaeus’s message encouraging him to revolt against the Persians, which, apparently, Aristagoras did. Steganography is the Greek word for the art of hiding messages—as opposed to, for instance, encrypting them. In Greek the word means ‘concealed writing’. Most messages are hidden within other, larger, benign-seeming chunks of text. The existence of the secret message is a secret. We don’t know to go looking. Perhaps telling and not-telling are not what we think they are. Perhaps experience could be placed in narrative for safekeeping, hidden in it, not to be buried, or rendered unknown, but to be preserved so as to be revealed in a different kind of story.

If everyone in the world to make public his own personal problems, with the aim of swapping them for those of his fellow-men, just a single glance at the miseries of his neighbours would see him gladly take back with him the ones that he had brought.

You can’t read any genuine history—as that of Herodotus or the Venerable Bede—without perceiving that our interest depends not on the subject but on the man,—on the manner in which he treats the subject and the importance he gives it. A feeble writer and without genius must have what he thinks a great theme, which we are already interested in through the accounts of others, but a genius—a Shakespeare, for instance—would make the history of his parish more interesting than another’s history of the world.

The revolt in Asia Minor was snugged out in 494, and the Athenians realized that they had acquired a dangerous enemy. Darius I's first attempt at invasion in 492 was abortive: a huge storm wrecked his fleet. In 491 the Persians demanded 'earth and water' --signs of submission--from the Aegean islands and mainland cities. Many submitted. Athens and Sparta not only stood firm but murdered the Persian ambassadors. The Athenians put them on trial and killed both the ambassadors and their translator for offenses against the Greek language; the Spartans simply thew them down a well.

In the world of togas, sandals, the Parthenon, temples, and little white homes perched on hillsides overlooking the sea, discipleship permeated Greek life-from aristocrats to peasants, from philosophers to tradesmen. In the first century, the apostle Paul stood on Mars Hill and said, "Men of Athens! I see that in every way you are very religious.... I even found an altar with this inscription: TO AN UNKNOWN GOD. Now what you worship as something unknown I am going to proclaim to you" (Acts 17:22-23). Paul's speech demonstrates that the Greek philosophers were confused about God. But they were also astute in passing on their confusion as they lived out discipleship and even created some of its language and technique. The Greek masters' use of mathetes, or disciple: As explored in chapter 1, mathetes is translated "disciple." We can find the concept of disciple-a person following a master-among the great masters of Greece. Plato, Socrates, and Herodotus all used disciple to mean "learner" or "one who is a diligent student." These and other Greek philosophers generally understood that the disciple's life involved apprenticeship, a relationship of submission, and a life of demanding

This headland was [34] the point to which Xerxes’ engineers carried their two bridges from Abydos – a distance of seven furlongs. One was constructed by the Phoenicians using flax cables, the other by the Egyptians with papyrus cables. The work was successfully completed, but a subsequent storm of great violence smashed it up and carried everything away. Xerxes was very angry when he [35] learned of the disaster, and gave orders that the Hellespont should receive three hundred lashes and have a pair of fetters thrown into it. I have heard before now that he also sent people to brand it with hot irons. He certainly instructed the men with the whips to utter, as they wielded them, the barbarous and presumptuous words: ‘You salt and bitter stream, your master lays this punishment upon you for injuring him, who never injured you. But Xerxes the King will cross you, with or without your permission. No man sacrifices to you, and you deserve the neglect by your acid and muddy waters.’ In addition to punishing the Hellespont Xerxes gave orders that the men responsible for building the bridges should have their heads cut off.17 The men who received these invidious orders duly carried them [36] out, and other engineers completed the work.

Mille poolest kultuurid üksteisest erinevad? Esmajoones tavade poolest. Ütle mulle, kuidas sa riietud, kuidas käitud, missugusi kombeid jälgid, missuguseid jumalaid kummardad, ja ma ütlen sulle, kes sa oled. Inimene mitte ainult ei loo kultuuri ega ela selles, inimene kannab kultuuri endas, inimene ongi kultuur.

In many cities, tyrants were able to seize power by offering to protect the poorer citizens against the rich or vice versa. “Tyrant” is a word with an unlovely ring to it, but did not inevitably imply that a ruler was brutal or self-seeking, only that he had acquired power unconstitutionally, and governed as a sole ruler.

Such were the proofs of valour given by the Lacedemonians and Thespians; yet the Spartan Dienekes is said to have proved himself the best man of all, the same who, as they report, uttered this saying before they engaged battle with the Medes:—being informed by one of the men of Trachis that when the Barbarians discharged their arrows they obscured the light of the sun by the multitude of the arrows, so great was the number of their host. He was not dismayed by this, but making small account of the number of “the Medes, he said that their guest from Trachis brought them very good news, for if the Medes obscured the light of the sun, the battle against them would be in the shade.

When a child is born to them, his relatives sit around and him and grieve over all the evils he will have to endure later, recounting all the things humans must suffer. But when someone dies, they have fun and take pleasure in burying him in the ground, reciting over him all the evils he has escaped and how he is now in a state of complete bliss.

The Greek historian Herodotus, writing over two thousand years ago, produced one of the first descriptions of one culture getting worked up over the death rituals of another. In the story, the ruler of the Persian Empire summons a group of Greeks before him. Since they cremate their dead, the king wonders, "What would [it] take [for them] to eat their dead fathers?" The Greeks balk at this question, explaining that no price in the world would be high enough to turn them into cannibals. Next, the king summons a group of Callatians, known for eating the bodies of their dead. He asks, "What price would make them burn their dead fathers with fire?" The Callatians beg him not to mention "such horrors!

Chúng ta thực sự không biết điều gì đã lôi cuốn con người vào với thế giới. Trí tò mò? Lòng khát khao trải nghiệm? Nhu cầu luôn muốn được ngạc nhiên? Con người ngừng ngạc nhiên là người trống rỗng, trái tim đã lụi tàn, Người cho rằng mọi thứ đã xảy ra và không gì có thể làm anh ta kinh ngạc được nữa, trong anh ta điều đẹp đẽ nhất đã chết - lòng say mê cuộc sống.

Sí, el mundo enseña humildad. Pues regresé de aquel viaje con el sentimiento de vergüenza por mi falta de conocimientos, por la insuficiencia de mis lecturas, por mi ignorancia. Aprendí que una cultura distinta no nos desvelaría sus secretos tan sólo porque así se lo ordenásemos y que antes de encontrarnos con ella era necesario pasar por una larga y sólida preparación".

The conclusion that the Egyptians of the Old Kingdom were acquainted with both the Fibonacci series and the Golden Section, says Stecchini, is so startling in relation to current assumptions about the level of Egyptian mathematics that it could hardly have been accepted on the basis of Herodotus' statement alone, or on the fact that the phi [golden] proportion happens to be incorporated in the Great Pyramid. But the many measurements made by Professor Jean Philippe Lauer, says Stecchini, definitely prove the occurrence of the Golden Section throughout the architecture of the Old Kingdom.... Schwaller de Lubicz also found graphic evidence that the pharonic Egyptians had worked out a direct relation between pi and phi in that pi = phi^2 x 6/5.

The final strands in the life of Pherentime were woven with misery, for as soon as she achieved her revenge on the Barkanians, she left Libya and returned to Egypt, where she died a miserable death from worms which teemed within her body and crawled out from it while she still lived. Thus the gods manifest their resentment against humans who execute vengeance violently and excessively.

And barbarians were inventors not only of philosophy, but almost of every art. The Egyptians were the first to introduce astrology among men. Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, and divided the year into twelve months, prohibited intercourse with women in the temples, and enacted that no one should enter the temples from a woman without bathing. Again, they were the inventors of geometry. There are some who say that the Carians invented prognostication by the stars. The Phrygians were the first who attended to the flight of birds. And the Tuscans, neighbours of Italy, were adepts at the art of the Haruspex. The Isaurians and the Arabians invented augury, as the Telmesians divination by dreams. The Etruscans invented the trumpet, and the Phrygians the flute. For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters among the Greeks, as Euphorus says, was a Phoenician; whence also Herodotus writes that they were called Phoenician letters. And they say that the Phoenicians and the Syrians first invented letters; and that Apis, an aboriginal inhabitant of Egypt, invented the healing art before Io came into Egypt. But afterwards they say that Asclepius improved the art. Atlas the Libyan was the first who built a ship and navigated the sea. Kelmis and Damnaneus, Idaean Dactyli, first discovered iron in Cyprus. Another Idaean discovered the tempering of brass; according to Hesiod, a Scythian. The Thracians first invented what is called a scimitar (arph), -- it is a curved sword, -- and were the first to use shields on horseback. Similarly also the Illyrians invented the shield (pelth). Besides, they say that the Tuscans invented the art of moulding clay; and that Itanus (he was a Samnite) first fashioned the oblong shield (qureos). Cadmus the Phoenician invented stonecutting, and discovered the gold mines on the Pangaean mountain. Further, another nation, the Cappadocians, first invented the instrument called the nabla, and the Assyrians in the same way the dichord. The Carthaginians were the first that constructed a triterme; and it was built by Bosporus, an aboriginal. Medea, the daughter of Æetas, a Colchian, first invented the dyeing of hair. Besides, the Noropes (they are a Paeonian race, and are now called the Norici) worked copper, and were the first that purified iron. Amycus the king of the Bebryci was the first inventor of boxing-gloves. In music, Olympus the Mysian practised the Lydian harmony; and the people called Troglodytes invented the sambuca, a musical instrument. It is said that the crooked pipe was invented by Satyrus the Phrygian; likewise also diatonic harmony by Hyagnis, a Phrygian too; and notes by Olympus, a Phrygian; as also the Phrygian harmony, and the half-Phrygian and the half-Lydian, by Marsyas, who belonged to the same region as those mentioned above. And the Doric was invented by Thamyris the Thracian. We have heard that the Persians were the first who fashioned the chariot, and bed, and footstool; and the Sidonians the first to construct a trireme. The Sicilians, close to Italy, were the first inventors of the phorminx, which is not much inferior to the lyre. And they invented castanets. In the time of Semiramis queen of the Assyrians, they relate that linen garments were invented. And Hellanicus says that Atossa queen of the Persians was the first who composed a letter. These things are reported by Seame of Mitylene, Theophrastus of Ephesus, Cydippus of Mantinea also Antiphanes, Aristodemus, and Aristotle and besides these, Philostephanus, and also Strato the Peripatetic, in his books Concerning Inventions. I have added a few details from them, in order to confirm the inventive and practically useful genius of the barbarians, by whom the Greeks profited in their studies. And if any one objects to the barbarous language, Anacharsis says, "All the Greeks speak Scythian to me." [...]

A ten days’ journey from the Garamantes there is another salt hill and spring. It is the home of the Atarantes, who alone of all known nations use no names. (Collectively they are known as the Atarantes, but no individual is given a particular name.) They curse the sun when it rises high, and abuse it in the foulest terms, because it burns and wastes both the people themselves and their land.

Kas me kunagi mõtleme sellele, et maailma rikus on mäletamatutest aegadest olnud prjade loodud? Alates Mesopotaamia niisutussüsteemidest, Hiina müürist, Egiptuse püramiididest, Ateena akropolist kuni Kuuba suhkrurooistandusteni, Louisiana ja Arkansase puuvillaistandusteni, kuni Kolõma söekaevadnusteni ja saksa automagistraalideni välja. Aga sõjad? Sõdu on igivanast ajast peetud selleks, et orje saada

Pendant le séjour que tirent en ce pays les Phéniciens qui avaient accompagné Cadmus, et du nombre desquels étaient les Géphyréens, ils introduisirent en Grèce plusieurs connaissances, et entre autres des lettres qui étaient, à mon avis, inconnues auparavant dans ce pays. Ils les employèrent d'abord de la même manière que tous les Phéniciens. Mais, dans la suite des temps, ces lettres changèrent avec la langue, et prirent une autre forme. Les pays circonvoisins étant alors occupés par les Ioniens, ceux-ci adoptèrent ces lettres, dont les Phéniciens les avaient instruits, mais ils y firent quelques légers changements. Ils convenaient de bonne foi, et comme le voulait la justice, qu'on leur avait donné le nom de lettres phéniciennes parce que les Phéniciens les avaient introduites en Grèce." (5-58-59)

Are you happy?” asked Mr. Nancy, suddenly. He had been staring at Shadow for several hours. Whenever Shadow glanced over to his right, Mr. Nancy was looking at him with his earth-brown eyes. “Not really,” said Shadow. “But I’m not dead yet.” “Huh?” “ ‘Call no man happy until he is dead.’ Herodotus.” Mr. Nancy raised a white eyebrow, and he said, “I’m not dead yet, and, mostly because I’m not dead yet, I’m happy as a clamboy.” “The Herodotus thing. It doesn’t mean that the dead are happy,” said Shadow. “It means that you can’t judge the shape of someone’s life until it’s over and done.” “I don’t even judge then,” said Mr. Nancy. “And as for happiness, there’s a lot of different kinds of happiness, just as there’s a hell of a lot of different kinds of dead. Me, I’ll just take what I can get when I can get it.

Are you happy?” asked Mr. Nancy, suddenly. He had been staring at Shadow for several hours. Whenever Shadow glanced over to his right, Mr. Nancy was looking at him with his earth-brown eyes. “Not really,” said Shadow. “But I’m not dead yet.” “Huh?” " 'Call no man happy until he is dead.’ Herodotus.” Mr. Nancy raised a white eyebrow, and he said, “I’m not dead yet, and, mostly because I’m not dead yet, I’m happy as a clamboy.” “The Herodotus thing. It doesn’t mean that the dead are happy,” said Shadow. “It means that you can’t judge the shape of someone’s life until it’s over and done.” “I don’t even judge then,” said Mr. Nancy. “And as for happiness, there’s a lot of different kinds of happiness, just as there’s a hell of a lot of different kinds of dead. Me, I’ll just take what I can get when I can get it.

In his masterpiece, The Histories, the man often referred to as the Father of History wrote that the Persian king Darius asked some Greeks what it would take for them to eat their dead fathers. “No price in the world,” they cried (presumably in unison). Next, Darius summoned several Callatians, who lived in India and “who eat their dead fathers.” Darius asked them what price would make them burn their dead fathers upon a pyre, the preferred funerary method of the Greeks. “Don’t mention such horrors!” they shouted. Herodotus (writing as Darius) then demonstrated a degree of understanding that would have made modern anthropologists proud. “These are matters of settled custom,” he wrote, before paraphrasing the lyric poet Pindar, “And custom is King of all.” In other words, society defines what is right and what is wrong.

At the same time, Herodotus sets himself a most ambitious task: to record the history of the world. No one before him ever attempted this. He is the first to have hit upon the idea. Constantly gathering material for his work and interrogating witnesses, bards, and priests, he finds that each of them remembers something different—different and differently. Moreover, many centuries before us, he discovers an important yet treacherous and complicating trait of human memory: people remember what they want to remember, not what actually happened. Everyone colors events after his fashion, brews up his own mélange of reminiscences. Therefore getting through to the past itself, the past as it really was, is impossible. What are available to us are only its various versions, more or less credible, one or another of them suiting us better at any given time. The past does not exist. There are only infinite renderings of it.

Seven days west of Katañga flows another Lualaba, the dividing line between Rua and Lunda or Londa; it is very large, and as the Lufira flows into Chibungo, it is probable that the Lualaba West and the Lufira form the Lake. Lualaba West and Lufira rise by fountains south of Katañga, three or four days off. Luambai and Lunga fountains are only about ten miles distant from Lualaba West and Lufira fountains: a mound rises between them, the most remarkable in Africa. Were this spot in Armenia it would serve exactly the description of the garden of Eden in Genesis, with its four rivers, the Gihon, Pison, Hiddekel, and Euphrates; as it is, it possibly gave occasion to the story told to Herodotus by the Secretary of Minerva in the City of Saïs, about two hills with conical tops, Crophi and Mophi. "Midway between them," said he, "are the fountains of the Nile, fountains which it is impossible to fathom: half the water runs northward into Egypt; half to the south towards Ethiopia.

The memory was the only recording instrument of the great part of the population. Deeds and transfers were made permanent by beating young retainers so they would remember. The training of the Welsh poets was not practice but memorizing. On knowing 10,000 poems, one took a position. This has always been true. Written words have destroyed what must have been a remarkable instrument. The Pastons speak of having the messenger read the letter so that he could repeat it verbatim if it was stolen or lost. And some of these letters were complicated. If Malory were in prison, it is probably true that he didn't need books. He knew them. If I had only twelve books in my library I would know them by heart. And how many men had no memory in the fifteenth century? No - the book owned must have been supplemented by the book borrowed and thus by the book heard. The tremendous history of the Persian Wars of Herodotus was known by all Athenians and it was not read by them, it was read to them.

It is their normal practice for each man to have a large number of wives, who are then available, very much in the manner of the Massagetans, to be used sexually by anyone; an erect pole in front of a house serves to signal active copulation. When a Nasamonian first gets married, it is the custom for his bride to spend the wedding night working her way through all the guests. Each man, once he has slept with her, will then give to her as a present whatever he may have brought with him from his own house.

It is said that when Darius first learned what had happened he gave no thought to the Ionians, knowing full well that they would be made to pay for their revolt; but he asked who the Athenians were, and then, on being told, called for his bow. Taking it up, he set an arrow on the string, shot it into the air, and said, “Grant, O Zeus, that I may punish the Athenians.” Then he ordered one of his servants every day, when his dinner was served, to repeat to him three times the words, “Master, remember the Athenians.

One of the earliest records of calisthenics training was handed down to us by the historian Herodotus, who recounts that prior to the Battle of Thermopolylae (c.480 BC) the god-king Xerxes sent a party of scouts to look down over the valley at his hopelessly outnumbered Spartan enemies, led by their king, Leonidas. To the amazement of Xerxes, the scouts reported back that the Spartan warriors were busy training their bodies with calisthenics. Xerxes had no idea what to make of this, since it looked as though they were limbering up for battle. The idea was laughable, because beyond the valley lay Xerxes’ Persian army, numbering over one hundred and twenty thousand men. There were only three hundred Spartans. Xerxes sent messages to the Spartans telling them to move or be destroyed. The Spartans refused and during the ensuing battle the tiny Spartan force succeeded in holding Xerxes’ massive army at bay until the other Greek forces coalesced. You might have seen a dramatization of this battle in Zac Snyder’s epic movie 300 (2007).

Man is comprised of an organism, which is to say an organised form, and of vital forces, as well as a soul. The same may be said of a people. The national construction of a state, while taking account of all three elements, for various reasons of qualification and heredity can nevertheless be chiefly based upon a single one of these elements. In my opinion, in the Fascist movement it is the state element that prevails, coinciding with organised force. What finds expression here is the shaping power of ancient Rome, that master of law and political organisation, the purest heirs to which are the Italians. National Socialism emphasises what is connected to vital forces: race, racial instinct, and the ethical and national element. The Romanian Legionary movement instead chiefly stresses what in a living organism corresponds to the soul: the spiritual and religious aspect. This is the reason for the distinctive character of each national movement, although ultimately all three elements are taken into account, and none is overlooked. The specific character of our movement derives from our distant heritage. Already Herodotus called our forefathers “the immortal Dacians”. Our Geto-Thracian ancestors, even before Christianity, already had faith in the immortality and indestructibility of the soul – something which proves their spiritual drive. Roman colonisation introduced the Roman sense of organisation and form. Later centuries made our people miserable and divided; yet, just as a sick and beaten horse will still show traces of its nobility of stock, so too the Romanian people of yesterday and today reveals the latent features of its two-fold heritage. It is this heritage that the Legionary movement seeks to awaken. It begins with the spirit: for the movement wishes to create a spiritually new man. Once we have met this goal as a “movement”, we must then awaken our second heritage – the politically shaping Roman power. The spirit and religion are thus our starting point; “constructive nationalism” is our point of arrival – almost a consequence. Joining these two points is the ascetic and at the same time heroic ethic of the Iron Guard.

That is how the world’s energy is wasted. In complete irrationality! Complete futility! For the Great Wall—and it is gigantic, a wall-fortress, stretching for thousands of kilometers through uninhabited mountains and wilderness, an object of pride and, as I have mentioned, one of the wonders of the world—is also proof of a kind of human weakness, of an aberration, of a horrifying mistake; it is evidence of a historical inability of people in this part of the planet to communicate, to confer and jointly determine how best to deploy enormous reserves of human energy and intellect.

Having so resolved (the Egyptian pharoahs) caused a labyrinth to be made, situated a little above the lake of Moiris and nearly opposite to the City of Crocodiles. This I saw myself, and I found it greater than words can say. For if one should put together and reckon up all the buildings and all the great works produced by Hellenes, they would prove to be inferior in labour and expense to this labyrinth. The pyramids also were greater than words can say, and each one of them is equal to many works of the Hellenes, great as they may be; but the labyrinth surpasses even the pyramids.

I understood that every distinct geographic universe has its own mystery and that one can decipher it only by learning the local language. Without it, this universe will remain impenetrable and unknowable, even if one were to spend entire years in it. I noticed, too, the relationship between naming and being, because I realized upon my return to the hotel that in town I had seen only that which I was able to name: for example, I remembered the acacia tree, but not the tree standing next to it, whose name I did not know. I understood, in short, that the more words I knew, the richer, fuller, and more variegated would be the world that opened before me, and which I could capture.

Ma kartsin, et võin langeda provintsuluse lõksu. Tavaliselt seostub mõiste "provintslus" ruumiga. Provintslik on inimene, kelle mõtlemine on piiratud teatava marginaalse ruumiga, millele ta omistab liialdatud, universaalse tähtsuse. T. S. Eliot aga hoiatab teise, mitte ruumilise, vaid ajalise provintsluse eest. "Meie ajastul" kirjutab ta, "mil inimesed näivad rohkem kui kunagi pidavat teadmist taruseks ja informatsiooni teadmiseks, ning püüavad eluprobleeme lahendada insenerlikult, on takimas uus provintslus, mis võibolla vääriks küll uut nime. See ei ole ruumiline, vaid ajalooline provintslus: vaade, et ajalugu pole muud kui oma otstarbe ära teeninud ja siis kõrvale heidetud inimleiutiste kroonika, vaade, et maailm on ainult elavate päralt ja et surnutel ei ole siin vähimatki osa. Tolle provintsluse oht on, et me kõik, kõik maakera rahvad, võime olla ühtekokku provintslikud; ja ned, kes ei taha provintslikud olla, võivad hakaa ainult eremiitides." Seega on olemas ruumilised provintslased ja ajalised provintslased. Ruumilistele provintslastele näib iga gloobus, iga maailmakaart, kui sügavale ad on provintslusse on eksinud, kui pimestatud sellest; samuti näitab iga ajalugu, sealhulgas iga lehekülg Herodotusest ajalistele provintslastele, et alati on eksisteerinud olevik, et ajalugu on vaid oleviku katkematu kulg ja kõige kaugemgi möödani oli toona elatud iimestele nende kõige südamelähedasem tänapäev.

And it is indeed obvious that the Colchians are really Egyptians I say this because I noticed the resemblance myself and then I heard about it from others, too. As I considered the matter, I questioned both peoples and it turned our that they did remember each other, although the Colchians remembered the Egyptians more than the Egyptians the Colchians. The Egyptians stated that they believed the Colchians were from the army of Sesostris. I myself had also guessed that; first, because they are black skinned and wooly haired (although this in itself proves nothing, since others are like this too), but even more because, of all peoples, only the Colchians, the Egyptians, and the Ethiopians have practiced circumcision from the earliest times

(Story on an Egyptian pharaoh) (Close Friends and family disturbed by him not keeping regular hours at court.) _________________________________________ “Sire you are not conducting yourself properly by pursuing worthless past times you ought to be seated solemnly on your stately throne transacting affairs of state throughout the day that way the Egyptians would know that they’re being governed by a competent man and your reputation would improve but as it is, you are not acting at all like a king.” The king retorts: “When archers need to use their bows, they string them tightly but when they are finished using them, they relax them for if a bow where to remain tightly strung all the time it would snap and be of no use when someone needed it. The same principle applies to the daily routine of a human being. If someone wants to work seriously all the time and not let himself ease off for a share of play, he will go insane without even knowing it or at least suffer a stroke. And it is because I recognize this maximum that I allot a share of my time to each aspect of life.

People have traditionally talked about civilization “spreading” from place to place and not happening by other means. This is the result, I think, of two forms of self-deception. First of these is self-congratulation. If we suppose—as people throughout history have regularly supposed—that the way we live represents the climax of human achievement, we need to represent it as unique or, at least, rare: when you find a lot of examples of something that you expect to be unique, you have to explain the effect as the result of diffusion. Yet, in reality, civilization is an ordinary thing, an impulse so widespread that it has again transformed almost every habitable environment. Peoples modest enough in the faceof nature to forgo or severely limit their interventions are much rarer than those, like us, who crush nature into an image of our approving. The attitude of these reticent cultures should therefore be considered much harder to explain than that of the civilized. The second self-deception is belief in what might be called the migrationist fallacy, which powerfully warped previous generations’ picture of the remote past. Our received wisdom about prehistoric times was formulated in the late nineteenth and early twentieth centuries, when Europe was enjoying her own great imperial age. The experience of those times convinced self-appointed imperial master-races that civilization was something which descended from superior to inferior peoples. Its vectors were conquerors, colonists, and missionaries. Left to themselves, the barbarians would be mired in cultural immobility. The self-perception of the times was projected, almost without utterance, onto the depiction of the past. Stonehenge was regarded as a marvel beyond the capabilities of the people who really built it—just as to white beholders the ruins of Great Zimbabwe (see page p. 252 ) seemed to have been left by intruders, or the cities of the Maya (see page 158 ) to have been erected under guidance from afar. Early Bronze Age Wessex, with its chieftainly treasures of gold, was putatively assigned to a Mycenean king. The sophistication of Aegean palace life (see page 292 ) was said to have been copied from the Near East. Almost every development, every major change in the prehistoric world was turned by migrationist scholarship into a kind of pre-enactment of later European colonialism and attributed to the influence of migrants or scholars or the irradiation of cultural superiority, warming barbaric darkness into civilized enlightenment. Scholars who had before their eyes the sacred history of the Jews or the migration stories of Herodotus had every reason to trust their own instincts and experience and to chart the progress of civilization on the map. The result was to justify the project of the times: a world of peoples ranked in hierarchical order, sliced and stacked according to abilities supposed to be innate.

All the substances that are the main drugs of abuse today originate in natural plant products and have been known to human beings for thousands of years. Opium, the basis of heroin, is an extract of the Asian poppy Papaver somniferum. Four thousand years ago, the Sumerians and Egyptians were already familiar with its usefulness in treating pain and diarrhea and also with its powers to affect a person’s psychological state. Cocaine is an extract of the leaves of Erythroxyolon coca, a small tree that thrives on the eastern slopes of the Andes in western South America. Amazon Indians chewed coca long before the Conquest, as an antidote to fatigue and to reduce the need to eat on long, arduous mountain journeys. Coca was also venerated in spiritual practices: Native people called it the Divine Plant of the Incas. In what was probably the first ideological “War on Drugs” in the New World, the Spanish invaders denounced coca’s effects as a “delusion from the devil.” The hemp plant, from which marijuana is derived, first grew on the Indian subcontinent and was christened Cannabis sativa by the Swedish scientist Carl Linnaeus in 1753. It was also known to ancient Persians, Arabs and Chinese, and its earliest recorded pharmaceutical use appears in a Chinese compendium of medicine written nearly three thousand years ago. Stimulants derived from plants were also used by the ancient Chinese, for example in the treatment of nasal and bronchial congestion. Alcohol, produced by fermentation that depends on microscopic fungi, is such an indelible part of human history and joy making that in many traditions it is honoured as a gift from the gods. Contrary to its present reputation, it has also been viewed as a giver of wisdom. The Greek historian Herodotus tells of a tribe in the Near East whose council of elders would never sustain a decision they made when sober unless they also confirmed it under the influence of strong wine. Or, if they came up with something while intoxicated, they would also have to agree with themselves after sobering up. None of these substances could affect us unless they worked on natural processes in the human brain and made use of the brain’s innate chemical apparatus. Drugs influence and alter how we act and feel because they resemble the brain’s own natural chemicals. This likeness allows them to occupy receptor sites on our cells and interact with the brain’s intrinsic messenger systems. But why is the human brain so receptive to drugs of abuse? Nature couldn’t have taken millions of years to develop the incredibly intricate system of brain circuits, neurotransmitters and receptors that become involved in addiction just so people could get “high” to escape their troubles or have a wild time on a Saturday night. These circuits and systems, writes a leading neuroscientist and addiction researcher, Professor Jaak Panksepp, must “serve some critical purpose other than promoting the vigorous intake of highly purified chemical compounds recently developed by humans.” Addiction may not be a natural state, but the brain regions it subverts are part of our central machinery of survival.

He considered accordingly that he was not able to conquer it by any means other than if he should mutilate himself and desert to their side. So, counting himself little, he maltreated his own body in a manner which could not be cured; for he cut off his nose and his ears, and shaved his hair round in an unseemly way, and scourged himself, and so entered the presence of Darius. And Darius was distraught when he saw the man of most repute with him thus maltreated; and leaping up from his seat he cried aloud and asked him who was the person who had mutilated him, and for what deed. He replied: “That man does not exist, except you, who has so great power as to bring me into this condition; and not any stranger, 0 king, has done this, but I myself to myself, accounting it a very grievous thing that the Assyrians should mock the Persians.” He replied: “You most reckless of men, you set the fairest name to the foulest deed when you said that on account of those who are besieged you did bring yourself into a condition which cannot be cured. How, 0 senseless one, will the enemy surrender to “us more quickly, because you have mutilated yourself? Surely you were out of your mind in thus destroying yourself.” And he said, “If I had communicated to you that which I was about to do, you would not have permitted me to do it; but as it was, I did it on my own account. Now therefore, unless something is wanting on your part, we shall conquer Babylon: for I shall go straightway as a deserter to the wall; and I shall say to them that I suffered this treatment at your hands: and I think that when I have convinced them that this is so, I shall obtain the command of a part of their forces.

For the past two days I’ve been on the river with an Oxford don who quotes Herodotus, a lovesick young man who quotes Tennyson, a bulldog, and a cat,” I said. “I played it by ear.

Herodotus writes that when an Egyptian house was on fire, the inhabitants were more concerned about their cats than their property. When a member of a visiting Roman delegation killed a cat accidentally in 59 BC, the man was lynched despite intervention from the king. And the Egyptian sage Ankhsheshonq warned, ‘Do not laugh at a cat.’21

Greek historian Herodotus claimed that the Phoenicians had circumnavigated Africa around 600 BCE,