No More Learning

[622] From Iamneia to Azotus and
Ascalon are about 200 stadia. The country of the Ascalonitæ produces
excellent onions; the town is small. Antiochus the philosopher, who
lived a little before our time, was a native of this place. Philodemus
the Epicurean was a native of Gadara, as also Meleagrus, Menippus the
satirist, and Theodorus the rhetorician, my contemporary.

[CAS. 759] 30. Next and near Ascalon is the harbour of the Gazæi. The
city is situated inland at the distance of seven stadia. It was once
famous, but was razed by Alexander, and remains uninhabited. There is
said to be a passage thence across, of 1260 stadia, to the city
Aila[623] (Aelana), situated on the innermost recess of the Arabian
Gulf. This recess has two branches, one, in the direction of Arabia and
Gaza, is called Ailanites, from the city upon it; the other is in the
direction of Egypt, towards Heroopolis,[624] to which from Pelusium is
the shortest road (between the two seas). Travelling is performed on
camels, through a desert and sandy country, in the course of which
snakes are found in great numbers.

31. Next to Gaza is Raphia,[625] where a battle was fought between
Ptolemy the Fourth and Antiochus the Great. [626] Then Rhinocolura,[627]
so called from the colonists, whose noses had been mutilated. Some
Ethiopian invaded Egypt, and, instead of putting the malefactors to
death, cut off their noses, and settled them at Rhinocolura, supposing
that they would not venture to return to their own country, on account
of the disgraceful condition of their faces.

32. The whole country from Gaza is barren and sandy, and still more so
is that district next to it, which contains the lake Sirbonis,[628]
lying above it in a direction almost parallel to the sea, and leaving a
narrow pass between, as far as what is called the Ecregma. [629] The
length of the pass is about 200, and the greatest breadth 50 stadia. The
Ecregma is filled up with earth. Then follows another continuous tract
of the same kind to Casium,[630] and thence to Pelusium.

33. The Casium is a sandy hill without water, and forms a promontory:
the body of Pompey the Great is buried there, and on it is a temple of
Jupiter Casius. [631] Near this place Pompey the Great was betrayed by
the Egyptians, and put to death. Next is the road to Pelusium, on which
is situated Gerrha;[632] and the rampart, as it is called, of Chabrias,
and the pits near Pelusium, formed by the overflowing of the Nile in
places naturally hollow and marshy.

Such is the nature of Phœnicia. Artemidorus says, that from Orthosia to
Pelusium is 3650 stadia, including the winding of the bays, and from
Melænæ or Melania in Cilicia to Celenderis,[633] on the confines of
Cilicia and Syria, are 1900 stadia; thence to the Orontes 520 stadia,
and from Orontes to Orthosia 1130 stadia.

34. The western extremities of Judæa towards Casius are occupied by
Idumæans, and by the lake [Sirbonis]. The Idumæans are Nabatæans. When
driven from their country[634] by sedition, they passed over to the
Jews, and adopted their customs. [635] The greater part of the country
along the coast to Jerusalem is occupied by the Lake Sirbonis, and by
the tract contiguous to it; for Jerusalem is near the sea, which, as we
have said,[636] may be seen from the arsenal of Joppa. [637] These
districts (of Jerusalem and Joppa) lie towards the north; they are
inhabited generally, and each place in particular, by mixed tribes of
Egyptians, Arabians, and Phœnicians. Of this description are the
inhabitants of Galilee, of the plain of Jericho, and of the territories
of Philadelphia and Samaria,[638] surnamed Sebaste by Herod;[639] but
although there is such a mixture of inhabitants, the report most
credited, [one] among many things believed respecting the temple [and
the inhabitants] of Jerusalem, is, that the Egyptians were the ancestors
of the present Jews. [640]

35. An Egyptian priest named Moses, who possessed a portion of the
country called the Lower [Egypt] * * * *, being dissatisfied with the
established institutions there, left it and came to Judæa with a large
body of people who worshipped the Divinity. He declared and taught that
the Egyptians and Africans entertained erroneous sentiments, [CAS. 761]
in representing the Divinity under the likeness of wild beasts and
cattle of the field; that the Greeks also were in error in making images
of their gods after the human form. For God [said he] may be this one
thing which encompasses us all, land and sea, which we call heaven, or
the universe, or the nature of things. [641] Who then of any
understanding would venture to form an image of this Deity, resembling
anything with which we are conversant? on the contrary, we ought not to
carve any images, but to set apart some sacred ground and a shrine
worthy of the Deity, and to worship Him without any similitude. [642] He
taught that those who made fortunate dreams were to be permitted to
sleep in the temple, where they might dream both for themselves and
others; that those who practised temperance and justice, and none else,
might expect good, or some gift or sign from the God, from time to time.

36. By such doctrine Moses[643] persuaded a large body of right-minded
persons to accompany him to the place where Jerusalem now stands. He
easily obtained possession of it, as the spot was not such as to excite
jealousy, nor for which there could be any fierce contention; for it is
rocky, and, although well supplied with water, it is surrounded by a
barren and waterless territory. [644] The space within [the city] is 60
stadia [in circumference], with rock underneath the surface.

Instead of arms, he taught that their defence was in their sacred things
and the Divinity, for whom he was desirous of finding a settled place,
promising to the people to deliver such a kind of worship and religion
as should not burthen those who adopted it with great expense, nor
molest them with [so-called] divine possessions, nor other absurd
practices.

Moses thus obtained their good opinion, and established no ordinary kind
of government. All the nations around willingly united themselves to
him, allured by his discourses and promises.

37. His successors continued for some time to observe the same conduct,
doing justly, and worshipping God with sincerity. Afterwards
superstitious persons were appointed to the priesthood, and then
tyrants. From superstition arose abstinence from flesh, from the eating
of which it is now the custom to refrain, circumcision, excision,[645]
and other practices which the people observe. The tyrannical government
produced robbery; for the rebels plundered both their own and the
neighbouring countries. Those also who shared in the government seized
upon the property of others, and ravaged a large part of Syria and of
Phœnicia.

Respect, however, was paid to the Acropolis; it was not abhorred as the
seat of tyranny, but honoured and venerated as a temple.

38. This is according to nature, and common both to Greeks and
barbarians. For, as members of a civil community, they live according to
a common law; otherwise it would be impossible for the mass to execute
any one thing in concert (in which consists a civil state), or to live
in a social state at all. Law is two-fold, divine and human. The ancients
regarded and respected divine, in preference to human, law; in those
times, therefore, the number of persons was very great who consulted
oracles, and, being desirous of obtaining the advice of Jupiter, hurried
to Dodona,

“to hear the answer of Jove from the lofty oak. ”

The parent went to Delphi,

“anxious to learn whether the child which had been exposed (to
die) was still living;”

while the child itself

“was gone to the temple of Apollo, with the hope of
discovering its parents. ”

And Minos among the Cretans,

“the king who in the ninth year enjoyed converse with Great
Jupiter,”

every nine years, as Plato says, ascended to the cave of Jupiter,
received ordinances from him, and conveyed them to men. Lycurgus, his
imitator, acted in a similar manner; for he was often accustomed, as it
seemed, to leave his own country to inquire of the Pythian goddess what
ordinances he was to promulgate to the Lacedæmonians.

[CAS. 762] 39. What truth there may be in these things I cannot say;
they have at least been regarded and believed as true by mankind. Hence
prophets received so much honour as to be thought worthy even of
thrones, because they were supposed to communicate ordinances and
precepts from the gods, both during their lifetime and after their
death; as for example Teiresias,

“to whom alone Proserpine gave wisdom and understanding after
death: the others flit about as shadows. ”[646]

Such were Amphiaraus, Trophonius, Orpheus, and Musæus: in former times
there was Zamolxis, a Pythagorean, who was accounted a god among the
Getæ; and in our time, Decæneus, the diviner of Byrebistas. Among the
Bosporani, there was Achaïcarus; among the Indians, were the
Gymnosophists; among the Persians, the Magi and Necyomanteis,[647] and
besides these the Lecanomanteis[648] and Hydromanteis;[649] among the
Assyrians, were the Chaldæans; and among the Romans, the Tyrrhenian
diviners of dreams. [650]

Such was Moses and his successors; their beginning was good, but they
degenerated.

40. When Judæa openly became subject to a tyrannical government, the
first person who exchanged the title of priest for that of king was
Alexander. [651] His sons were Hyrcanus and Aristobulus. While they were
disputing the succession to the kingdom, Pompey came upon them by
surprise, deprived them of their power, and destroyed their fortresses,
first taking Jerusalem itself by storm. [652] It was a stronghold,
situated on a rock, well fortified and well supplied with water[653]
within, but externally entirely parched with drought. A ditch was cut
in the rock, 60 feet in depth, and in width 250 feet. On the wall of the
temple were built towers, constructed of the materials procured when the
ditch was excavated. The city was taken, it is said, by waiting for the
day of fast, on which the Jews were in the habit of abstaining from all
work. Pompey [availing himself of this], filled up the ditch, and threw
bridges over it. He gave orders to raze all the walls, and he destroyed,
as far as was in his power, the haunts of the robbers and the
treasure-holds of the tyrants. Two of these forts, Thrax and Taurus,
were situated in the passes leading to Jericho. Others were Alexandrium,
Hyrcanium, Machærus, Lysias, and those about Philadelphia, and
Scythopolis near Galilee.

41. Jericho is a plain encompassed by a mountainous district, which
slopes towards it somewhat in the manner of a theatre. Here is the
Phœnicon (or palm plantation), which contains various other trees of the
cultivated kind, and producing excellent fruit; but its chief production
is the palm tree. It is 100 stadia in length; the whole is watered with
streams, and filled with dwellings. Here also is a palace and the garden
of the balsamum. [654] The latter is a shrub with an aromatic smell,
resembling the cytisus[655] and the terminthus. [656] Incisions are made
in the bark, and vessels are placed beneath to receive the sap, which is
like oily milk. After it is collected in vessels, it becomes solid. It
is an excellent remedy for headache, incipient suffusion of the eyes,
and dimness of sight. It bears therefore a high price, especially as it
is produced in no other place. [657] This is the case also with the
Phœnicon, which alone contains the caryotes[658] palm, if we except the
Babylonian plain, and the country above it towards the east: a large
revenue is derived from the palms and balsamum; xylobalsamum[659] is
also used as a perfume.

[CAS. 764] 42. The Lake Sirbonis[660] is of great extent. Some say that
it is 1000 stadia in circumference. It stretches along the coast, to the
distance of a little more than 200 stadia. It is deep, and the water is
exceedingly heavy, so that no person can dive into it; if any one wades
into it up to the waist, and attempts to move forward, he is immediately
lifted out of the water. [661] It abounds with asphaltus, which rises,
not however at any regular seasons, in bubbles, like boiling water, from
the middle of the deepest part. The surface is convex, and presents the
appearance of a hillock. Together with the asphaltus, there ascends a
great quantity of sooty vapour, not perceptible to the eye, which
tarnishes copper, silver, and everything bright—even gold. The
neighbouring people know by the tarnishing of their vessels that the
asphaltus is beginning to rise, and they prepare to collect it by means
of rafts composed of reeds. The asphaltus is a clod of earth, liquefied
by heat; the air forces it to the surface, where it spreads itself. It
is again changed into so firm and solid a mass by cold water, such as
the water of the lake, that it requires cutting or chopping (for use).
It floats upon the water, which, as I have described, does not admit of
diving or immersion, but lifts up the person who goes into it. Those who
go on rafts for the asphaltus cut it in pieces, and take away as much as
they are able to carry.

43. Such are the phenomena. But Posidonius says, that the people being
addicted to magic, and practising incantations, (by these means)
consolidate the asphaltus, pouring upon it urine and other fetid fluids,
and then cut it into pieces. (Incantations cannot be the cause), but
perhaps urine may have some peculiar power (in effecting the
consolidation) in the same manner that chrysocolla[662] is formed in
the bladders of persons who labour under the disease of the stone, and
in the urine of children.

It is natural for these phenomena to take place in the middle of the
lake, because the source of the fire is in the centre, and the greater
part of the asphaltus comes from thence. The bubbling up, however, of
the asphaltus is irregular, because the motion of fire, like that of
many other vapours, has no order perceptible to observers. There are
also phenomena of this kind at Apollonia in Epirus.

44. Many other proofs are produced to show that this country is full of
fire. Near Moasada[663] are to be seen rugged rocks, bearing the marks
of fire; fissures in many places; a soil like ashes; pitch falling in
drops from the rocks; rivers boiling up, and emitting a fetid odour to a
great distance; dwellings in every direction overthrown; whence we are
inclined to believe the common tradition of the natives, that thirteen
cities[664] once existed there, the capital of which was Sodom, but that
a circuit of about 60 stadia around it escaped uninjured; shocks of
earthquakes, however, eruptions of flames and hot springs, containing
asphaltus and sulphur, caused the lake to burst its bounds, and the
rocks took fire; some of the cities were swallowed up, others were
abandoned by such of the inhabitants as were able to make their escape.

But Eratosthenes asserts, on the contrary, that the country was once a
lake, and that the greater part of it was uncovered by the water
discharging itself through a breach, as was the case in Thessaly. [665]

45. In the Gadaris, also, there is a lake of noxious water. If beasts
drink it, they lose their hair, hoofs, and horns. At the place called
Taricheæ,[666] the lake supplies the best fish for curing. [CAS. 765]
On its banks grow trees which bear a fruit like the apple. The Egyptians
use the asphaltus for embalming the bodies of the dead.

46. Pompey curtailed the territory which had been forcibly appropriated
by the Jews, and assigned to Hyrcanus the priesthood. Some time
afterwards, Herod, of the same family, and a native of the country,[667]
having surreptitiously obtained the priesthood, distinguished himself so
much above his predecessors, particularly in his intercourse, both civil
and political, with the Romans, that he received the title and authority
of king,[668] first from Antony, and afterwards from Augustus Cæsar. He
put to death some of his sons, on the pretext of their having conspired
against him;[669] other sons he left at his death, to succeed him, and
assigned to each, portions of his kingdom. Cæsar bestowed upon the sons
also of Herod marks of honour,[670] on his sister Salome,[671] and on
her daughter Berenice. The sons were unfortunate, and were publicly
accused. One[672] of them died in exile among the Galatæ Allobroges,
whose country was assigned for his abode. The others, by great interest
and solicitation, but with difficulty, obtained leave to return[673] to
their own country, each with his tetrarchy restored to him.




CHAPTER III.


1. Above Judæa and Cœle-Syria, as far as Babylonia and the river tract,
along the banks of the Euphrates towards the south, lies the whole of
Arabia, except the Scenitæ in Mesopotamia. We have already spoken of
Mesopotamia, and of the nations that inhabit it. [674]

The parts on the other (the eastern) side of the Euphrates, towards its
mouth, are occupied by Babylonians and the nation of the Chaldæans. We
have spoken of these people also. [675]

Of the rest of the country which follows after Mesopotamia, and extends
as far as Cœle-Syria, the part approaching the river, as well as [a part
of] Mesopotamia,[676] are occupied by Arabian Scenitæ, who are divided
into small sovereignties, and inhabit tracts which are barren from want
of water. They do not till the land at all, or only to a small extent,
but they keep herds of cattle of all kinds, particularly of camels.
Above these is a great desert; but the parts lying still more to the
south are occupied by the nations inhabiting Arabia Felix, as it is
called. The northern side of this tract is formed by the above-mentioned
desert, the eastern by the Persian, the western by the Arabian Gulf, and
the southern by [CAS. 766] the great sea lying outside of both the
gulfs, the whole of which is called the Erythræan Sea. [677]

2. The Persian Gulf has the name also of the Sea of Persia. Eratosthenes
speaks of it in this manner: “They say that the mouth is so narrow, that
from Harmozi,[678] the promontory of Carmania, may be seen the
promontory at Macæ, in Arabia. From the mouth, the coast on the right
hand is circular, and at first inclines a little from Carmania towards
the east, then to the north, and afterwards to the west as far as
Teredon and the mouth of the Euphrates. [679] In an extent of about
10,000 stadia, it comprises the coast of the Carmanians, Persians, and
Susians, and in part of the Babylonians. (Of these we ourselves have
before spoken. ) Hence directly as far as the mouth are 10,000 stadia
more, according, it is said, to the computation of Androsthenes of
Thasos, who not only had accompanied Nearchus, but had also alone sailed
along the sea-coast of Arabia. [680] It is hence evident that this sea is
little inferior in size to the Euxine.

“He says that Androsthenes, who had navigated the gulf with a fleet,
relates, that in sailing from Teredon with the continent on the right
hand, an island Icaros[681] is met with, lying in front, which contained
a temple sacred to Apollo, and an oracle of [Diana] Tauropolus.

3. “Having coasted the shore of Arabia to the distance of 2400 stadia,
there lies, in a deep gulf, a city of the name of Gerrha,[682] belonging
to Chaldæan exiles from Babylon, who inhabit the district in which salt
is found, and who have houses constructed of salt: as scales of salt
separated by the burning heat of the sun are continually falling off,
the houses are sprinkled with water, and the walls are thus kept firm
together. The city is distant 200 stadia from the sea. The merchants of
Gerrha generally carry the Arabian merchandise and aromatics by land;
but Aristobulus says, on the contrary, that they frequently travel into
Babylonia on rafts, and thence sail up the Euphrates to Thapsacus[683]
with their cargoes, but afterwards carry them by land to all parts of
the country.

4. “On sailing further, there are other islands, Tyre[684] and
Aradus,[685] which have temples resembling those of the Phœnicians. The
inhabitants of these islands (if we are to believe them) say that the
islands and cities bearing the same name as those of the Phœnicians are
their own colonies. [686] These islands are distant from Teredon ten
days’ sail, and from the promontory at the mouth of the gulf at Macæ one
day’s sail.

5. “Nearchus and Orthagoras relate, that an island Ogyris lies to the
south, in the open sea, at the distance of 2000 stadia[687] from
Carmania. In this island is shown the sepulchre of Erythras, a large
mound, planted with wild palms. He [CAS. 767] was king of the country,
and the sea received its name from him. It is said that Mithropastes,
the son of Arsites, satrap of Phrygia, pointed out these things to them.
Mithropastes was banished by Darius, and resided in this island; he
joined himself to those who had come down to the Persian Gulf, and hoped
through their means to have an opportunity of returning to his own
country.

6. “Along the whole coast of the Red Sea, in the deep part of the water
grow trees resembling the laurel and the olive. When the tide ebbs, the
whole trees are visible above the water, and at the full tide they are
sometimes entirely covered. This is the more singular because the coast
inland has no trees. ”

This is the description given by Eratosthenes of the Persian Sea, which
forms, as we have said, the eastern side of Arabia Felix.

7. Nearchus says, that they were met by Mithropastes, in company with
Mazenes, who was governor of one of the islands, called Doracta
(Oaracta? )[688] in the Persian Gulf; that Mithropastes, after his
retreat from Ogyris, took refuge there, and was hospitably received;
that he had an interview with Mazenes, for the purpose of being
recommended to the Macedonians, in the fleet of which Mazenes was the
guide.

Nearchus also mentions an island, met with at the recommencement of the
voyage along the coast of Persia, where are found pearls in large
quantities and of great value; in other islands there are transparent
and brilliant pebbles; in the islands in front of the Euphrates there
are trees which send forth the odour of frankincense, and from their
roots, when bruised, a (perfumed) juice flows out; the crabs and sea
hedgehogs are of vast size, which is common in all the exterior seas,
some being larger than Macedonian hats;[689] others of the capacity of
two cotyli; he says also that he had seen driven on shore a whale fifty
cubits in length.




CHAPTER IV.


1. Arabia commences on the side of Babylonia with Mæcene. [690] In front
of this district, on one side lies the desert of the Arabians, on the
other are the marshes[691] opposite to the Chaldæans, formed by the
overflowing of the Euphrates, and in another direction is the Sea of
Persia. This country has an unhealthy and cloudy atmosphere; it is
subject to showers, and also to scorching heat; still its products are
excellent. The vine grows in the marshes; as much earth as the plant may
require is laid upon hurdles of reeds;[692] the hurdle is frequently
carried away by the water, and is then forced back again by poles to its
proper situation.

2. I return to the opinions of Eratosthenes, which he next delivers
respecting Arabia. He is speaking of the northern and desert part, lying
between Arabia Felix, Cœle-Syria, and Judæa, to the recess of the
Arabian Gulf.

From Heroopolis, situated in that recess of the Arabian Gulf which is on
the side of the Nile, to Babylon, towards Petra of the Nabatæi, are 5600
stadia. The whole tract lies in the direction of the summer solstice
(i. e. east and west), and passes through the adjacent Arabian tribes,
namely Nabatæi, Chaulotæi, and Agræi. Above these people is Arabia
Felix, stretching out 12,000 stadia towards the south to the Atlantic
Sea. [693]

[CAS. 768] The first people, next after the Syrians and Jews, who
occupy this country are husbandmen. These people are succeeded by a
barren and sandy tract, producing a few palms, the acanthus,[694] and
tamarisk; water is obtained by digging [wells] as in Gedrosia. It is
inhabited by Arabian Scenitæ, who breed camels. The extreme parts
towards the south, and opposite to Ethiopia, are watered by summer
showers, and are sowed twice, like the land in India. Its rivers are
exhausted in watering plains, and by running into lakes. The general
fertility of the country is very great; among other products, there is
in particular an abundant supply of honey; except horses,[695] there are
numerous herds of animals, mules (asses? ), and swine; birds also of
every kind, except geese and the gallinaceous tribe.
Four of the most populous nations inhabit the extremity of the
above-mentioned country; namely, the Minæi the part towards the Red Sea,
whose largest city is Carna or Carnana. [696] Next to these are the
Sabæans, whose chief city is Mariaba. [697] The third nation are the
Cattabaneis,[698] extending to the straits and the passage across the
Arabian Gulf. Their royal seat is called Tamna. The Chatramotitæ[699]
are the furthest of these nations towards the east. Their city is
Sabata.

3. All these cities are governed by one monarch, and are flourishing.
They are adorned with beautiful temples and palaces. Their houses, in
the mode of binding the timbers together, are like those in Egypt. The
four countries comprise a greater territory than the Delta of
Egypt. [700]

The son does not succeed the father in the throne, but the son who is
born in a family of the nobles first after the accession of the king. As
soon as any one is invested with the government, the pregnant wives of
the nobles are registered, and guardians are appointed to watch which of
them is first delivered of a son. The custom is to adopt and educate the
child in a princely manner as the future successor to the throne.

4. Cattabania produces frankincense, and Chatramotitis myrrh; these and
other aromatics are the medium of exchange with the merchants. Merchants
arrive in seventy days at Minæa from Ælana. [701] Ælana is a city on the
other recess of the Arabian Gulf, which is called Ælanites, opposite to
Gaza, as we have before described it. [702] The Gerrhæi arrive in
Chatramotitis in forty days.

The part of the Arabian Gulf along the side of Arabia, if we reckon from
the recess of the Ælanitic bay, is, according to the accounts of
Alexander and Anaxicrates, 14,000 stadia in extent; but this computation
is too great. The part opposite to Troglodytica, which is on the right
hand of those who are sailing from Heroopolis[703] to Ptolemaïs, to the
country where elephants are taken, extends 9000 stadia to the south, and
inclines a little towards the east. Thence to the straits are about 4500
stadia, in a direction more towards the east. The straits at Ethiopia
are formed by a promontory called Deire. [704] There is a small town upon
it of the same name. The Ichthyophagi inhabit this country. Here it is
said is a pillar of Sesostris the Egyptian, on which is inscribed, in
hieroglyphics, an account of his passage (across the Arabian Gulf). For
he appears to have subdued first Ethiopia and Troglodytica,[705] and
afterwards to have passed over into Arabia. He then overran the whole of
Asia. Hence in many places there are dykes called the dykes of
Sesostris, and temples built in honour of Egyptian deities.

The straits at Deire are contracted to the width of 60 stadia; not
indeed that these are now called the Straits, for ships proceed to a
further distance, and find a passage of about 200 [CAS. 769] stadia
between the two continents;[706] six islands contiguous to one another
leave a very narrow passage through them for vessels, by filling up the
interval between the continents. Through these goods are transported
from one continent to the other on rafts; it is this passage which is
called the Straits. After these islands, the subsequent navigation is
among bays along the Myrrh country, in the direction of south and east,
as far as the Cinnamon country, a distance of about 5000 stadia;[707]
beyond this district no one to this time, it is said, has penetrated.
There are not many cities upon the coast, but in the interior they are
numerous and well inhabited. Such is the account of Arabia given by
Eratosthenes. We must add what is related also by other writers.

5. Artemidorus[708] says, that the promontory of Arabia, opposite to
Deire, is called Acila,[709] and that the persons who live near Deire
deprive themselves of the prepuce.

In sailing from Heroopolis along Troglodytica, a city is met with called
Philotera,[710] after the sister of the second Ptolemy; it was founded
by Satyrus, who was sent to explore the hunting-ground for the
elephants, and Troglodytica itself. Next to this is another city,
Arsinoë; and next to this, springs of hot water, which are salt and
bitter; they are precipitated from a high rock, and discharge themselves
into the sea. There is in a plain near (these springs) a mountain, which
is of a red colour like minium. Next is Myus Hormus, which is also
called Aphrodites Hormus;[711] it is a large harbour with an oblique
entrance. In front are three islands; two are covered with olive trees,
and one (the third) is less shaded with trees, and abounds with
guinea-fowls. [712] Then follows Acathartus (or Foul Bay), which, like
Myus Hormus, is in the latitude of the Thebaïs. The bay is really foul,
for it is very dangerous from rocks (some of which are covered by the
sea, others rise to the surface), as also from almost constant and
furious tempests. At the bottom of the bay is situated the city
Berenice. [713]

6. After the bay is the island Ophiodes,[714] so called from the
accidental circumstance [of its having once been infested with
serpents]. It was cleared of the serpents by the king,[715] on account
of the destruction occasioned by those noxious animals to the persons
who frequented the island, and on account of the topazes found there.
The topaz is a transparent stone, sparkling with a golden lustre, which
however is not easy to be distinguished in the day-time, on account of
the brightness of the surrounding light, but at night the stones are
visible to those who collect them. The collectors place a vessel over
the spot [where the topazes are seen] as a mark, and dig them up in the
day. A body of men was appointed and maintained by the kings of Egypt to
guard the place [CAS. 770] where these stones were found, and to
superintend the collection of them.

7. Next after this island follow many tribes of Ichthyophagi and of
Nomades; then succeeds the harbour of the goddess Soteira (the
Preserver), which had its name from the circumstance of the escape and
preservation of some masters [of vessels] from great dangers by sea.

After this the coast and the gulf seem to undergo a great change: for
the voyage along the coast is no longer among rocks, and approaches
almost close to Arabia; the sea is so shallow as to be scarcely of the
depth of two orguiæ,[716] and has the appearance of a meadow, in
consequence of the sea-weeds, which abound in the passage, being visible
through and under the water. Even trees here grow from under the water,
and the sea abounds with sea-dogs.

Next are two mountains,[717] the Tauri (or the Bulls), presenting at a
distance a resemblance to these animals. Then follows another mountain,
on which is a temple of Isis, built by Sesostris; then an island planted
with olive trees, and at times overflowed. This is followed by the city
Ptolemaïs, near the hunting-grounds of the elephants,[718] founded by
Eumedes, who was sent by Philadelphus to the hunting-ground. He
enclosed, without the knowledge of the inhabitants, a kind of peninsula
with a ditch and wall, and by his courteous address gained over those
who were inclined to obstruct the work, and instead of enemies made them
his friends.

8. In the intervening space, a branch of the river Astaboras[719]
discharges itself. It has its source in a lake, and empties part of its
waters [into the bay], but the larger portion it contributes to the
Nile. Then follow six islands, called Latomiæ,[720] after these the
Sabaïtic mouth,[721] as it is called, and in the inland parts a
fortress built by Suchus. [722] Then a lake called Elæa, and the island
of Strato;[723] next Saba[724] a port, and a hunting-ground for
elephants of the same name. The country deep in the interior is called
Tenessis. It is occupied by those Egyptians who took refuge from the
government of Psammitichus. [725] They are surnamed Sembritæ,[726] as
being strangers. They are governed by a queen, to whom also Meroë, an
island in the Nile near these places, is subject. Above this, at no
great distance, is another island in the river, a settlement occupied by
the same fugitives. From Meroë to this sea is a journey of fifteen days
for an active person.

Near Meroë is the confluence of the Astaboras,[727] the Astapus,[728]
and of the Astasobas with the Nile.

9. On the banks of these rivers live the Rhizophagi (or root-eaters) and
Heleii (or marsh-men). They have their name from digging roots in the
adjacent marsh, bruising them with stones, and forming them into cakes,
which they dry in the sun for food. These countries are the haunts of
lions. The wild beasts are driven out of these places, at the time of
the rising of the dog-star, by large gnats.

Near these people live the Spermophagi (or seed-eaters), who, when seeds
of plants fail, subsist upon seeds of trees,[729] [CAS. 771] which they
prepare in the same manner as the Rhizophagi prepare their roots.

Next to Elæa are the watch-towers of Demetrius, and the altars of Conon.
In the interior Indian reeds grow in abundance. The country there is
called the country of Coracius.

Far in the interior was a place called Endera, inhabited by a naked
tribe,[730] who use bows and reed arrows, the points of which are
hardened in the fire. They generally shoot the animals from trees,
sometimes from the ground. They have numerous herds of wild cattle among
them, on the flesh of which they subsist, and on that of other wild
animals. When they have taken nothing in the chase, they dress dried
skins upon hot coals, and are satisfied with food of this kind. It is
their custom to propose trials of skill in archery for those who have
not attained manhood.

Next to the altars of Conon is the port of Melinus, and above it is a
fortress called that of Coraus and the chase of Coraus, also another
fortress and more hunting-grounds. Then follows the harbour of
Antiphilus, and above this a tribe, the Creophagi, deprived of the
prepuce, and the women are excised after the Jewish custom. [731]

10. Further still towards the south are the Cynamolgi,[732] called by
the natives Agrii, with long hair and long beards, who keep a breed of
very large dogs for hunting the Indian cattle which come into their
country from the neighbouring district, driven thither either by wild
beasts or by scarcity of pasturage. The time of their incursion is from
the summer solstice to the middle of winter.

Next to the harbour of Antiphilus is a port called the Grove of the
Colobi (or the Mutilated), the city Berenice[733] of Sabæ, and Sabæ[734]
a considerable city; then the grove of Eumenes. [735]

Above is the city Darada, and a hunting-ground for elephants, called “At
the Well. ” The district is inhabited by the Elephantophagi (or
Elephant-eaters), who are occupied in hunting them. When they descry
from the trees a herd of elephants directing their course through the
forest, they do not [then] attack, but they approach by stealth and
hamstring the hindmost stragglers from the herd. Some kill them with
bows and arrows, the latter being dipped in the gall of serpents. The
shooting with the bow is performed by three men, two, advancing in
front, hold the bow, and one draws the string. Others remark the trees
against which the elephant is accustomed to rest, and, approaching on
the opposite side, cut the trunk of the tree low down. When the animal
comes and leans against it, the tree and the elephant fall down
together. The elephant is unable to rise, because its legs are formed of
one piece of bone which is inflexible; the hunters leap down from the
trees, kill it, and cut it in pieces. The Nomades call the hunters
Acatharti, or impure.

11. Above this nation is situated a small tribe the Struthophagi[736]
(or Bird-eaters), in whose country are birds of the size of deer, which
are unable to fly, but run with the swiftness of the ostrich. Some hunt
them with bows and arrows, others covered with the skins of birds. They
hide the right hand in the neck of the skin, and move it as the birds
move their necks. With the left hand they scatter grain from a bag
suspended to the side; they thus entice the birds, till they drive them
into pits, where the hunters despatch them with cudgels. The skins are
used both as clothes and as coverings for beds. The Ethiopians called
Simi are at war with these people, and use as weapons the horns of
antelopes.

12. Bordering on this people is a nation blacker in complexion than the
others,[737] shorter in stature, and very short-lived. They rarely live
beyond forty years; for the flesh [CAS. 772] of their bodies is eaten
up with worms. [738] Their food consists of locusts, which the south-west
and west winds, when they blow violently in the spring-time, drive in
bodies into the country. The inhabitants catch them by throwing into the
ravines materials which cause a great deal of smoke, and light them
gently. The locusts, as they fly across the smoke, are blinded and fall
down. They are pounded with salt, made into cakes, and eaten as food.

Above these people is situated a desert tract with extensive pastures.
It was abandoned in consequence of the multitudes of scorpions and
tarantulas, called tetragnathi (or four-jawed), which formerly abounded
to so great a degree as to occasion a complete desertion of the place
long since by its inhabitants.

13. Next to the harbour of Eumenes, as far as Deire and the straits
opposite the six islands,[739] live the Ichthyophagi, Creophagi, and
Colobi, who extend into the interior.

Many hunting-grounds for elephants, and obscure cities and islands, lie
in front of the coast.

The greater part are Nomades; husbandmen are few in number. In the
country occupied by some of these nations styrax grows in large
quantity. The Icthyophagi, on the ebbing of the tide, collect fish,
which they cast upon the rocks and dry in the sun. When they have well
broiled them, the bones are piled in heaps, and the flesh trodden with
the feet is made into cakes, which are again exposed to the sun and used
as food. In bad weather, when fish cannot be procured, the bones of
which they have made heaps are pounded, made into cakes and eaten, but
they suck the fresh bones. Some also live upon shell-fish, when they are
fattened, which is done by throwing them into holes and standing pools
of the sea, where they are supplied with small fish, and used as food
when other fish are scarce. They have various kinds of places for
preserving and feeding fish, from whence they derive their supply.

Some of the inhabitants of that part of the coast which is without water
go inland every five days, accompanied by all their families, with
songs and rejoicings, to the watering-places, where, throwing themselves
on their faces, they drink as beasts until their stomachs are distended
like a drum. They then return again to the sea-coast. They dwell in
caves or cabins, with roofs consisting of beams and rafters made of the
bones and spines of whales, and covered with branches of the olive tree.

14. The Chelonophagi (or Turtle-eaters) live under the cover of shells
(of turtles), which are large enough to be used as boats. Some make of
the sea-weed, which is thrown up in large quantities, lofty and
hill-like heaps, which are hollowed out, and underneath which they live.
They cast out the dead, which are carried away by the tide, as food for
fish.

There are three islands which follow in succession, the island of
Tortoises, the island of Seals, and the island of Hawks. Along the whole
coast there are plantations of palm trees, olive trees, and laurels, not
only within, but in a great part also without the straits.

There is also an island [called the island] of Philip, opposite to it
inland is situated the hunting-ground for elephants, called the chase of
Pythangelus; then follows Arsinoë, a city with a harbour; after these
places is Deire, and beyond them is a hunting-ground for elephants.

From Deire, the next country is that which bears aromatic plants. The
first produces myrrh, and belongs to the Icthyophagi and the Creophagi.
It bears also the persea, peach or Egyptian almond,[740] and the
Egyptian fig. Beyond is Licha, a hunting-ground for elephants. There are
also in many places standing pools of rain-water. When these are dried
up, the elephants, with their trunks and tusks, dig holes and find
water.

On this coast there are two very large lakes extending as far as the
promontory Pytholaus. [741] One of them contains salt water, and is
called a sea; the other, fresh water, and is the haunt of hippopotami
and crocodiles. On the margin grows the papyrus. The ibis is seen in the
neighbourhood of this place. The people who live near the promontory of
Pytholaus (and beginning from this place) do not [CAS. 774] undergo any
mutilation in any part of their body. Next is the country which produces
frankincense; it has a promontory and a temple with a grove of poplars.
In the inland parts is a tract along the banks of a river bearing the
name of Isis, and another that of Nilus,[742] both of which produce
myrrh and frankincense. Also a lagoon filled with water from the
mountains; next the watch-post of the Lion, and the port of Pythangelus.
The next tract bears the false cassia. There are many tracts in
succession on the sides of rivers on which frankincense grows, and
rivers extending to the cinnamon country. The river which bounds this
tract produces (phlous) rushes[743] in great abundance. Then follows
another river, and the port of Daphnus,[744] and a valley called
Apollo’s, which bears, besides frankincense, myrrh and cinnamon. The
latter is more abundant in places far in the interior.

Next is the mountain Elephas,[745] a mountain projecting into the sea,
and a creek; then follows the large harbour of Psygmus, a watering-place
called that of Cynocephali, and the last promontory of this coast,
Notu-ceras (or the Southern Horn). [746] After doubling this cape towards
the south, we have no more descriptions, he says, of harbours or
places, because nothing is known of the sea-coast beyond this
point. [747]

15. Along the coast there are both pillars and altars of Pytholaus,
Lichas, Pythangelus, Leon, and Charimortus, that is, along the known
coast from Deire as far as Notu-ceras; but the distance is not
determined. The country abounds with elephants and lions called myrmeces
(ants). [748] They have their genital organs reversed. Their skin is of a
golden colour, but they are more bare than the lions of Arabia.

It produces also leopards of great strength and courage, and the
rhinoceros. The rhinoceros is little inferior to the elephant; not,
according to Artemidorus, in length to the crest,[749] although he says
he had seen one at Alexandreia, but it is somewhat about [* * *
less][750] in height, judging at least from the one I saw. Nor is the
colour the pale yellow of box-wood, but like that of the elephant. [751]
It was of the size of a bull. Its shape approached very nearly to that
of the wild boar, and particularly the forehead; except the front, which
is furnished with a hooked horn, harder than any bone. It uses it as a
weapon, like the wild boar its tusks. It has also two hard welts, like
folds of serpents, encircling the body from the chine to the belly, one
on the withers, the other on the loins. This description is taken from
one which I myself saw. Artemidorus adds to his account of this animal,
that it is peculiarly inclined to dispute with the elephant for the
place of pasture; thrusting its forehead under the belly [of the
elephant] and ripping it up, unless prevented by the trunk and tusks of
his adversary.

16. Camel-leopards are bred in these parts, but they do not in any
respect resemble leopards, for their variegated skin is more like the
streaked and spotted skin of fallow deer. The [CAS. 775] hinder
quarters are so very much lower than the fore quarters, that it seems as
if the animal sat upon its rump, which is the height of an ox; the fore
legs are as long as those of the camel. The neck rises high and straight
up, but the head greatly exceeds in height that of the camel. From this
want of proportion, the speed of the animal is not so great, I think, as
it is described by Artemidorus, according to whom it is not to be
surpassed. It is not however a wild animal, but rather like a
domesticated beast; for it shows no signs of a savage disposition.

This country, continues Artemidorus, produces also sphinxes,[752]
cynocephali,[753] and cebi,[754] which have the face of a lion, and the
rest of the body like that of a panther; they are as large as deer.
There are wild bulls also, which are carnivorous, and greatly exceed
ours in size and swiftness. They are of a red colour. The crocuttas[755]
is, according to this author, the mixed progeny of a wolf and a dog.
What Metrodorus the Scepsian relates, in his book “on Custom,” is like
fable, and is to be disregarded.

Artemidorus mentions serpents also of thirty cubits in length, which can
master elephants and bulls: in this he does not exaggerate. [756] But the
Indian and African serpents are of a more fabulous size, and are said to
have grass growing on their backs.

17. The mode of life among the Troglodytæ is nomadic. Each tribe is
governed by tyrants. Their wives and children are common, except those
of the tyrants. The offence of corrupting the wife of a tyrant is
punished with the fine of a sheep.

The women carefully paint themselves with antimony. They wear about
their necks shells, as a protection against fascination by witchcraft.
In their quarrels, which are for pastures, they first push away each
other with their hands, they then use stones, or, if wounds are
inflicted, arrows and daggers. The women put an end to these disputes,
by going into the midst of the combatants and using prayers and
entreaties.

Their food consists of flesh and bones pounded together, wrapped up in
skins and then baked, or prepared after many other methods by the cooks,
who are called Acatharti, or impure. In this way they eat not only the
flesh, but the bones and skins also.