The famous history of Herodotus - Book 2 (Euterpe)

Herodotus his second book entitled Euterpe.

After the death of the most noble and virtuous King Cyrus, there succeeded him in the empire a son of his, named Cambyses, born of Cassandana daughter to Pharnasphus, who dying long time before the king her spouse, was greatly bewailed by him, and his whole empire. The young prince Cambyses making none other account of the Iönes, then of his lawful servants left him by the due right and title of inheritance, went in expedition against the Egyptians, preparing an army as well out of other countries as also out of the regions and borders of Greece, which were under his government. The Egyptians before such time as Psammetichus held the supremacy, thought themselves to have ben the first and most ancient people of the world.  This king in time of his reign and governance in Egypt, for the great desire he had to know by what people the earth was first inhabited wrought an experience whereby the Egyptians were brought to think that the Phrygians were the most old and ancient people of the earth, and themselves to be next in antiquity to them. For Psammetichus by all means endvouring to know who they were that first and before all others came into the world, finding himself hardly satisfied with ought he could hear: practised a devise and feat of his own brain. Two young infants born of base parents, he gave to his shepherd to bring up and nourish in this manner. He gave commandment that no man in their presence or hearing should speak one word: but that being alone in a solitary and desert cabin far from all company, they should have milk and other food brought and ministred to them in due and convenient time. Which things were done and commanded by him, to the intent that when they left of their childish cries and began to prattle and speak plainly, he might know what speech and language they would first use: which in process of time fell out and, happened accordingly.  For being of the age of two years, it chanced that the shepherd (who was their Nourice and bringr up) approching near to the door of the Cottage and entering in, both the little brats sprawling at his feet, and stretching sorth their hands, cried thus: Beccos, Beccos: which at the first hearing, the Pastor noted only and made no words: but perceiving himself always saluted after one sort: and that evermore at his entrance the children spoke that same word, the matter was opened to the king: at whose commandment he brought the children and delivered them up into his hands: whom when Psammetichus also himself had heard to chat in the same manner, he made curious search what people used the word Beccos in their language, and in what meaning they took it. Whereby he came to know that the word was accustomably used by the people of Phrygia to signify bread. For which cause the Egyptians came into opinion, that the Phrygians were of greater time and longer continvance then themselves. Of all which matter, and the manner of doing thereof. I was credibly informd by the priests of the god Vulcan, abiding at Memphis. Howbeit many fond fables are recited by the Grecian writers, that Psammetichus giving the children to certain women of the country to suck and bring up, caused their tongues to be cut out that they might not speak to them. Thus much was rehearsed by them of the training up and education of the infants. Many other things also were told me by the holy and religious Chaplains of the god Vulcan, with whom I had often conference at Memphis. Moreover, for the same occasion I took a journey to Thebes and Heliopolis,  which is to say, the city of the sun, to the end I might see whether they would jump all in one tale and agree together. For the Heliopolitans are said to be the most prudent and witty people of all the Egyptians.  Notwithstanding of divine and heavenly matters, as touching their gods, look what they told me I am purposed to conceal, save only their names, which are manifestly known of all men: of other matters I mean to keep silence, unless by the course of the History I shall perforce be brought into a narration of the same. In all their talk of mortal and human altars, they did rightly accord and consent one with another: saying this:  that the Egyptians first of all others sound out the circuit and compass of the year, dividing the same into 12 several months according to the course and motion of the stars: making (in my fancy) a better computation of the time then the Grecians do, which are driven every third year to add certain days to some one month, whereby the years may fall even and become of a just compass. Contrarywise, the Egyptians to three hundred days which they part and distribute into twelve months, making addition of five odd days, cause the circle and course of their years to fall out eqvally and always alike. In like manner the Egyptians first invented and used the surnames of the twelve gods:  which the Grecians borrowed and drew from them. The selfsame were the first soundrs of Aulters, Images, and Temples to the gods: by whom also chiefly were carved the pictures of beasts and other creatures in stone, which thing for the most part they prove and confirm by lawful testimonies and good authority: to this they add besides that the first king that ever reigned was named Menes,  under whose governance all the land of Egypt except the province of Thebes was wholly covered and overwhelmed with water, and that no part of the ground which lies above the pool called Myris was then to be seen: into which pool from the sea is 7. days sailing. And truly as concerning the country they seemd to speak truth. For it is evident to all men (who having never heard thereof do but only behold it) how that part of Egypt whereat the Grecians are wont to arrive is gained ground, and as it were the gift of the river. Likewise all the land above the pool for the space of three days sailing: whereof notwithstanding they spoke nothing at all. Besides, there is another thing from whence no small proof may be borrowed: to say, the very nature and qvality of the Egyptian soil: which is such that being in voyage towards Egypt, after you come within one days sailing of the land, at every sound with the plummet, you shall bring up great store of mud and noisome filth, even in such place as the water is eleven ells in depth: whereby it is manifest that so far the ground was cast up and left bare by the waters. The length of Egypt by the sea coast is 423. miles and a half: according to our limitation which is from the coast of Plynthines, to the pool named Selbonis, whereunto reaches an end of the great mountaine Cassius: on this side therefore Egypt is ſixty scheanes, which contain the number of miles before mentioned. For with the Egyptians such as are slenderly landed, measure  their ground by paces, they which have more, by furlongs, unto whom very much is allotted, by the Persian mile named Parasanga: lastly such as in large and ample possessions exceed the rest, met their territory by Schoenes. The measure Parasanga contains thirty furlongs, the Schoene threescore, whereby it comes to pass that the land of Egypt along the sea is 3600. furlongs,  from this part towards the city Heliopolis and the middle region: Egypt is very wide and broad a plain and champion country, destitute of waters, yet very slimy and full of mud. The journey  from the sea to Heliopolis by the higher part of the region, is welnigh of the same length with that way, which at Athens leads from the altar of the twelve gods to Pisa, and the palace of Jupiter Olympius, betwen which two ways by just computation can hardly be sound more then fifteen furlongs difference: for the distance betwen Athens and Pisa is supposed to want of 1500 furlongs, fiftene, which number in the other of Egypt is full, complet, and perfect: travelling from Heliopolis by the hills you shall find Egypt to be straight and narrow compassed, banked on the one side by a mighty hill of Arabia, reaching from the North towards the south which by degrees waxes higher and higher, and beares upwards toward the redd sea.  In this mountain are sundry quaries out of the which the people of Egypt hewed their stone to build the Pyramids at Memphis: one this side, the hill draws and winds itself towards those places whereof we spoke before. The selfsame mountain has another course from the East to the West stretching so far in length as a man may travel in two months: the East end hereof yields frankincense in great aboundance: likewise one the other side of Egypt which lies towards Africa, there runs another stony hill, wherein are built certain Pyramids very full of gravel and gross Sande, like unto that part of the Arabian hill that bears toward the South: so that from Helyopolis the ways are very narrow not passing four days course by sea. The space betwen the mountains is champion ground, being in the narrowest place not above two hundred furlongs from the one hill to the other: having passed this straight, Egypt opens into a large and ample wideness extending itself in great breadth: such is the manner and situation of the country. Furthermore, from Heliopolis to Thebes is nine days journey by water, being severed from each other in distance of place four thousand eight hundred and sixty furlongs, which amounts to the number of fourscore and one schoenes: of the furlongs aforesaid, three thousand and six hundred lie to the sea, as we declared before: Now from the sea coast to the city Thebes are 6120. furlonges of plain ground, and from Thebes to the city Elephantina, 820. Of all the region and country. Egypt whereof we have spoken the most part is borrowable ground, wherein the waters heretofore have had their course till the whole bottom which lies betwen the two mountains above the city Memphis seems to have been a narrow sea, much like unto those places that lie about Ilivm, Teuthrania, Ephesus, and the plain of Meander: if it be not amiss to bring small things in comparison with greater matters: forasmuch as none of those rivers  which held their passage in the places forenamed, are worthy to be mentioned where any one of the seven streams of Nylus are brought into talk: there be also other floods not comparable in bigness to Nylus, which have wrought strange effects and wonderfull things in the places where they have run: amongst whom is the famous river Achelous, which flowing through Acarnania into the sea of the Iles Echinades, has joined the half part of the Iles to the main and continent. In the country of Arabia, not far from Egypt there is a certain arm or bosom of the sea, having a breach and issue out of the red sea, the length whereof beginning at the end of the angle or creek and continving to the wide maine, is four days sail: the breadth easy to be cut over in half a day: in this narrow sea the waters ebb and flow, raging and roaring exceedingly against a ford or shallow place, wherat the stream beats with great violence: such a like creek I suppose to have been in formr ages in the land of Egypte, which broke out from the North sea, and continved his course towards Ethyopia: like as also the Arabian sea (whereof we have spoken) flows from the south waters, towards the coasts of Syria, both which straights welnigh in their furtheſt corners concur and met together being separated by no great distance of ground: were it then that the river Nilus should make a vent, and shed itself into the narrow sea of Arabia, what might binder, but that in 200000 years, by that continval and daily course of the river, the creek of the salt waters should be clean altered and become dry: for I think it possible, if in 10000 years before me, sundry rivers have changed their courses and left the ground dry whereas first they ran: an arm of the sea also much greater then that may be driven besides his natural bosom, especially by the force of so great a stream as the river Nilus, by whom divers things of greater admiration have been brought to pass. The report therefore  which they gave of the soil I was easily brought to believe, as well for that the country itself brings credite to the beholdrs, as also that in the very hills and mountains of the region are sound a multitude of shell fishes, the earth likewise sweating out a certain salt and brinish humour, which does corrupt and eat the Pyramids. Again, it is in no point like to any of the countries that lie next unto it, neither to Arabia, Lybia, nor Syria, (for the Syrians inhabit the sea coast of Arabia) being of a black and brittle mould, which comes to pass by the great store of mud and flimy matter which the river beinge aflot brings out of Ethyopia into the land of the Egyptians. The earth of Lybia is much more red and sandy underneath. The mould of Arabia and Syria draw near to a fat and batile clay, being under ground very rocky and full of stone. Likewise, for proof that the Region in time past was watery ground the priests alledged how in the time of king Myris his reign the flood arising to the heighth of 8. cubits watered the whole country of Egypt lying beneath Memphis, scarse 900 years being past and expired since the death and decease of Myris: whereas at these days  unless it swell and increase 15. or 16. cubits high, it comes not at all into the coast, which aforesaid coast, if accordingly to the fall of the river it grow still in loftiness and become higher, the earth receiving no moisture by the flood, I fear the Egyptians themselves that dwell beneath the lake Myris both other, and also the inhabitants of the land of Delta, will evermore be annoyed with the same plague and inconvenience, which the Gretians (by their account) are sometimes like to abide. For the people of Egypt hearing that the whole country of Greece was moistened and watered by the seasonable fall of rain and showrs, and not by floods and rivers like unto their own: they prophecy that the day would come, when as the Greeks being deceived of their hope would all perish through famine and hunger: meaning that if the gods did not vouchsafe to send then rain in due season, from whom alone they have their moisture, the whole nation should go to wrack for want of substenance. Thus far is pleased them to descant of the fortune of Greece. Let us now consider in what estate and condition they stand themselves if then (as we said before) the low country of Memphis  (for in these is the gain and increase of ground seen) wax and augment accordingly as in formr times, our friends of Egypt shall show us the way, what it is to be famished and die by hunger: if neither their land be moistened by the swet and timely showrs of rain, nor by the swelling and rising of the river. For as now, they have a special advantage as well of all men else, as of the rest of their countrymen that dwell higher, in that they receive the fruit and increase of the ground without either tilling or weding the earth, or doing ought else belonging to husbandry: wherefore immediately after the rising of the waters, the earth being moist and supple, and the river returnd again to his old cours, they sow and scatter their seed everyone upon his own ground and territory: whereinto having driuen great heards of swine  that root and tread the grain and moulds together, they stay till the time of harvest, attending the increase and gain of their seed. Being full grown and ripened, they send in their hogs afresh to muzzle and stamp the corn from out the ears, which done, they swep it together, and gather it. If we follow  the opinion of the people of  Ionia, as touching the land of Egypt, who affirm, that the true country of Egypt is in very deed nothing else save the province of Delta (which takes his name of the watchtower or Castle of espiall made by Perseus) testifying besides, that by the sea coast to the salt waters of Pelusium, it stretches sorty scheanes in length, and reaches from the sea toward the heart of the region, to the city of the Cercasians (near unto which the river Nilus parts itself into two several mouths, the one whereof is called Pelusium, the other Canobus) and that all the other parts of Egypt are belonging to Arabia and Africa, we might very well infer and prove hereof, that the country of Egypt in formr times was none at all. For the land of Delta (as they say, and we easily believe) was ground lift void and naked by the water, and that of late years also and not long ago: wherefore if they had no country at all, what caused them so curiously to labour in the searching out and blazing of their ancienty, supposing themselves to be the chief of all people, the knowledge and intelligence whereof, was not worth the two years trial and experiment which they wrought in the children. I myself am fully persuaded, that the Egyptians took not their beginning together with the place of Delta. but were always since the first beginning and original of mankind, whose country gaining ground, and increasing by the change and alteration of the river, many of them went down from the high country, and inhabited the low places, for which cause, the City Thebes, and the country belonging thereto, was heretofore called Egypt, the circuit and compass whereof is 6120.furlongs. Be it so then that our opinion accord and consent with truth, the Graecian writers are in a wrong box, but if they speak truly, yet in other matters they reckon without their host, making but three parts of the whole earth, Europa, Asia, and Africa: whereas of necessity Delta in Egypt should be accounted for the fourth, sithens by their own books it is neither joined with Asia, nor yet with Africa. For by this account, it is not the river Nilus that divides Asia from Africa, which at the point and sharp angle of Delta, cutting itself into two sundry streams, that which lies in the midst should eqvally pertain both to Asia and Africa. But to leave the judgement and opinion of the Greeks, we say and affirm, that all that country is rightly termed Egypt, which is held and possessed by the Egyptians, even as also we make no doubt to call those places Cilicia and Assyria where the Cilicians and Assyrians do dwell. In like manner, according to truth, Asia and Africa are dissevered and partd betwen themselves by none other borders, then by the limits and bounds of Egypt. Howbeit, if we follow the Graecians, all Egypt  (beginning at the places called Catadupae and the city Elephantina) is to be divided into two parts, which draw their names of the regions whereunto they are adjoined, the one belonging to Africa the other to Asia. For the river Nilus taking his beginning from the Catadupae so called, and flowing through the midst of Egypt, breaks into the sea, running in one stream til it come to the city of the Cercasians, and afterwards levering itself into three sundry channels. The first of these channels  turns to the East, and is called Pelusium, the second Canobus, the third stream flowing directly in a straight line, keeps this course, first of all scouring through the upper coasts of the country, it beats full upon the point of Delta,  through the midst whereof, it has a straight and direct stream even unto the sea, being the fairest and most famous of all the rest of the channels, and is called Sebennyticum. From this stream are derived two other arms also,  leading to the salt waters, the one being called Saiticum, the other Mendsium. For as touching those branches and streams of Nilus, which they term Bolbitinvm and Bucolicum, they are not naturally made by course of the water, but drawn out and digged by the labour of men. I follow not the fantasies of mine own brain, nor imagine anything of myselfe, for that the country of Egypt is so wide, and of such amplitude as we have described it, I appeal to the oracle of the god Hammon which came into my mind, being in study and meditation about these matters. The people of the two citys Maerea and Apia  that inhabit the borders of Egypt next unto Africa, esteeming themselves to be of the lineage and nation of the Africans, not of the Egyptians, became weary of their ceremonies and religion, and would no longer abstain from the flesh of kind and female cattle, as the rest of the Egyptians did, they sent therefore to the prophecy of Hammon,  denying themselves to be of Egypt, because they dwelt not within the compass of Delta, neither agreed with them in anything, wherefore they desired the god that it might be lawful for them without restraint to tast of all meats indifferently: but the oracle forbade them so to do, showing how all that region was justly accountd Egypt which the waters of Nilus overran and covered, adding hereto all those people that dwelling beneath the city Elephantina,  drank of the water of the same flood. This answer was given them by the oracle. Now it is met we know, that Nilus at what time it rises above the banks, overflows not Delta alone, but all the country next unto Africa, and likewise the other side adjoining to Arabia, covering the earth on both parts the space of two days journey or thereabout. As touching  the nature of the river Nilus, I could not be satisſied either by the priests, or by any other, being always very willing and desirous to hear something thereof, first, what the cause might be that growing to so great increase, it should drown and overgo the whole country, beginning to swell the eight day before the kalends of Iuly, and continving aflote an hundred days, after which time, in the like number of days it falls again, flowing within the compass of his own banks till the next approch of July. Of the causes of these things the people of Egypt were ignorant themselves, not able to tell me anything whether Nilus had any proper and peculiar: virtue different from the nature of other floods. About which matters being very inquisitive,  moved with desire of knowledge, I demanded moreover the reason and occasion why this stream of all others never sent forth any mist or vapour; such as are commonly seen to ascend and rise from the waters, but herein also I was said to nestle in mine own ignorance, desiring to be lead of those that were as blind as myself. Howbeit, certain Graecian writers  thinking to purchase the price and praise of wit, have gone about to discourse of Nilus, and set down their judgement of the nature thereof, who are sound to vary and dissent in three sundry opinions, two of the which I suppose not worthy the naming, but only to give the reader intelligence how ridiculous they are. The first is, that the overflow of Nilus comes of none other cause, then that the winds Etesiae so named, blowing directly upon the stream thereof, hinder and beat back the waters from flowing into the sea, which winds are commonly wont to arise, and have their season a long time after the increase and rising of Nilus: but imagine it were otherwise, yet this of necessity must follow, that all rivers whatsoever having a full and direct course against the winds Etesiae, shall in like manner swell and grow over their banks, and so much the rather, by how much the less and weak the floods themselves are, whose streams are opposed against the same. But there be many rivers as well in Syria as in Africa, that suffer no such motion and change as has been said of the flood Nilus. There is another opinion of less credite and learning, albeit of greater woonder and admiration then the first, alledging the cause of the rising to be, for that the river (say they) proceeds from the Ocean sea, which environs the whole globe and circle of the earth. The third opinion being more calm and modest then the rest, is also more false and unlikely then them both, affirming, that the increase and augmentation of Nilus comes of the snow waters molten and thawed in those regions, carrying with it so much the less credit and authority, by how much the more it is evident that the river coming from Africa through the midst of Ethyopia, runs continvally from the hotter countries to the coldr, being in no wise probable, or any thing likely that the waxing of the waters should proceed of snow. Many sound proofs may be brought to the weakening of this cause, whereby we may guess how grossly they err which think so great a stream to be increased by snow. What greater reason may be sound to the contrary, then that the winds blowing from those countries are very warm by nature. Moreover, the land itself is continvally void of rain and yet, being most necessary that  within five days after the fall of snow there should some rain, whereby it comes to pass that if it snow in Egypt, it must also of necessity rain. The same is confirmd and established by the blackness and swartness of the people, couloured by the vehement heat and scorching of the sun: likewise by the swallows and kytes which continvally keep in those coasts: lastly by the flight of the cranes toward the coming of winter, which are always wont to fly out of Scythia and the cold regions to these places, where all the winter season they make their abode. Were it then that never so little snow could fall in those countries by the which Nilus has his course, and from which he stretchs his head and beginning, it were not possible for any of these things to happen which experience proves to be true. They which talk of Oceanus,  grounding their judgement upon a mere fable, want reason to prove it. For I think there is no such sea as the Ocean, but rather that Homer or someone of the ancient Poets devised the name, and made use thereof afterwards in their tales and poetry. Now if it be expedient for me having refuted and disallowed other men’s judgements, to set down mine own.  The reason why Nilus is so great in summer I take to be this. In the wintertime the sun declining from his formr race under the cold winter star, keeps his course over the high countries of Africa, and in these few words is contained the whole cause. For the sun the nearer he makes his approch to any region, the more he drinks up the moisture thereof, and causes the rivers and brooks of the same country to run very low. But to speak at large, and lay open the cause in more ample wise, thus the case stands. The bringer to pass and workr hereof is the sun, being carried over the high countries of Africa: For the spring time with them being very fair and clear, the land hot, and the winds cold, the sun passing over them works the same effect as when it runs in the midst of heaven in summer,  forsomuch as by virtue of his beams gathering water unto him, he causes it to ascend into the superiour regions, where the winds receiving it, disperse the vapours and resolve them again, which is chiefly done by the south and southwest wind that blow from these countries, being stormy and full of rain. Now the water drawn out of Nilus by the sun, does not in this sort fall down again in showrs and drops of rain, but is quite spent and consumed by the heat. Toward the end of winter, the sun drawing towards the midst of the sky in like manner as before, sucks the water out of other rivers, which is the cause that being thus drawn untill much rain and showrs increase them again, they become fleet and almost dry. Wherefore the river Nilus, into whom alone no showrs fall at any time, is for just cause lowest in winter, and highest in summer, forasmuch as in summer the sun draws moisture eqvally out of all rivers, but in winter out of Nilus alone, this I take to be the cause of the divers and changeable course of the river. Hereof also I suppose to proceed the dryness of the air in that region, at such time as the sun divides his course eqvally, so that in the high countries of Africa it is always summer: whereas if it were possible for the placing and situation of the heavens to be altered, that where North is, there were south, and where south is, North, the sun towards the coming and approach of winter departing from the midst of heaven, would have his passage in like sort over Europe, as now it has over Africa, and work the same effects (as I judge) in the river Ister,  as now it does in Nilus. In like manner, the cause why Nilus has no mist or cloud arising from it according as we see in other floods, I deem to be this, because the country is exceeding hot and parching, being altogether unfit to send up any vapours, which usually breathe and arise out of cold places. But let these things be as they are and have been always.

The head and fountain of Nilus  where it is, or from whence it comes, none of the Egyptians, Graecians, or Africans that ever I talked with, could tell me anything, besides a certain scribe of Minerva’s treasury in the city Sais, who seemd to me to speak merrily, saying, that undoubtedly he knew the place, describing the same in this manner. There be two mountains (quoth he) arising into sharp and spindled tops, situate between Syêne a city of Thebais, and Elephantina, the one called Crophi, the other Mophi.  From the vale between the two hills does issue out the head of the river Nilus, being of an unsearchable depth, and without bottom, half of the water running towards Egypt and the North, the other half towards Ethyopia and the south. Of the immeasurable depth of the fountain, the scribe affirmd, that Psammetichus King of the Egyptians had taken trial, who sounding the waters with a rope of many miles in length, was unable to feel any ground or bottom: whose tale (if any such thing were done as he said) made me think, that in those places whereof he spoke, were certain gulfs or whirlpools very swift, violent and raging, which by reason of the fall of the water from the hills, would not suffer the line with the sounding lead to sinke to the bottom, for which cause, they were supposed to be bottomless. Besides this, I could learn nothing of any man. Nevertheless, travelling to Elephantina to behold the thing with mine own eyes, and making diligent inquiry to know the truth, I understood this, that taking our journey from thence southward to the countries above, at length we shall come to a steep and bending shelf, where the river falls with great violence, so that we must be forced to fasten two gables to each side of the ship, and in that sort to hail and draw her forward, which if they chance either to slip or break, the vessell is by and by driven backwards by the intollerable rage and violence of the waters. To this place from the city Elephantina is four days sail, whereabouts the river is full of windings and turnings, like the flood Meander, and in length so continving twelve scheanes, all which way the ship of necessity must be drawn. After this, we shall arrive at a place very smooth and calm, wherein is standing an Island encompassed round by the river, by name Tachampso. The one half hereof is inhabited by the Egyptians, the other half by the Ethyopians, whose country is adjoining to the southside of the Isle. Not far from the Island is a pool of wonderful and incredible bigness, about the which the shepherds of Ethyopia have their dwelling: whereinto, after we are declined out of the main stream, we shall come to a river directly running into the pool, where going on shore, we must take our voyage on foot the space of sorty days by the water’s side, the river Nilus itself being very full of sharp rocks and craggy stones, by the which it is not possible for a vessell to pass. Having finished forty days journey along the river, take shipping again, and pass by water twelve days voyage, till such time as you arrive at a great city called Meroe,  which is reputed for the chief and Metropolitane city of the country, the people whereof, only of all the gods worship Jupiter and Bacchus, whom they reverence with exceeding zeal and devotion. Likewise to Jupiter they have planted an oracle, by whose counsel and voice they rule their martiall affairs, making war how oftsoever, or against whomsoever they are moved by the same. From this city Meroe by as many days travel as they take from Elephantina to the same, you shall come to a kind of people named Automoly, which is to say, traitors or renegates, the same also in like manner being called Asmach, which emports in the greek tongue such as stand and attend at the King’s left hand. These men  being whilome souldiers in Egypt to the number of eight thousand and two hundred, they revolted from their own countrymen, and fled over to the Ethyopians for this occasion. Being in that time of King Psammetichus dispersed and divided into sundry garrisons, some at the city of Elephantina, and Daplinae Pelusiae, against the Ethyopians, other against the Arabians and Syrians, and thirdly at Marea against the Africans (in which places agreeably to the order and institution of Psammetichus, the Persian garrisons also did lie in munition) having continved the space of three years in perpetval guard and defence of the land, without shift or release, they fell to agreement amongst themselves to leave their King and country, and fly into Ethyopia: which their intent Psammetichus hearing, made after them incontinently, and having overtaken the army, humbly besought them with many tears, not to forsake by such unkind and unnatural wise their wives, children, and country gods, unto whose plaint and entreaty, a rude rostrel in the company showing his privy members, made this answer,  wheresoever (quoth he) these be, there will I find both wife and children. After they were come into Ethyopia, and had offered themselves unto the King of the soil, they were by him rewarded on this manner. Certain of the Ethyopians that were scarsely sound hartd to the King, were deprived by him of all their lands and possessions, which he frankly gave and bestowed on the Egyptians. By means of these, the people of Ethyopia were brought from a rude and barbarous kind of demeanour, to far more civil and manlike behaviour, being instructed and taught in the manners and customs of the Egyptians. Thus the river Nilus is sound still to continve the space of four months journey by land and water (less then in which time it is not possible for a man to come from Elephantina to the Automolians)  taking his course and stream from the West part of the world, and falling of the sun. Howbeit in this place I purpose to recite a story told me by certain of the Cyraeneans, who fortuning to take a voyage to the oracle of Ammon, came in talk with Etearchus King of the Ammonians, where by course of speech, they fell at length to discourse and common of Nilus, the head whereof was unsearchable, and not to be known. In which place Etearchus made mention of a certain people called Namaiones of the country of Africa, inhabiting the quicksands, and all the coast that lies to the east. Certain of these men coming to the court of Etearchus, and reporting diuers strange and wonderful things of the deserts and wild chases of Africa, they chanced at length to tell of certain young Gentlemen of their country,  issued of the chief and most noble families of all their nation, who being at a reasonable age very youthful and valiant, determined in a bravery to go seek strange adventures, as well other, as also this. Five of them being assigned thereto by lot, put themselves in voyage to go search and discry the wildrness, and desert places of Africa, to the end they might see more, and make further report thereof then ever any that had attempted the same. For the sea coast of Africa pointing to the North pole, many nations do inhabit, beginning from Egypt, and continving to the promontory named Soloes, wherein Africa has his end and bound. All the places above the sea are haunted with wild and savage beasts, being altogether void and desolate, pestered with sand, and exceeding dry. These gentlemen travellers having made sufficient provision of water, and other vyands necessary for their journey, first of all passed the countries that were inhabited: and next after that, came into the wild and waste regions amongst the caves and dens of fierce and untamed beasts, through which they held on their way to the west part of the earth. In which manner, after they had continved many days journey, and travelled over a great part of the sandy countries, they came at length to espy certain fair and goodly trees, growing in a fresh and pleasant meadow, whereunto incontinently making repair, and tasting the fruit that grew thereon, they were suddenly surprised and taken short by a company of little dwarves, far under the common pitch and stature of men, whose tongue the gentlemen knew not, neither was their speech understood of them. Being apprehended, they were lead away over sundry pools and meares into a city, where all the inhabitants were of the same stature and degree with those that had taken them, and of colour swart and black. Fast by the side of this city ran a swift and violent river, flowing from the West to the East, wherein were to be seen very hideous and terrible serpents called Crocodyles. To this end drew the talk of Etearchus King of the Ammonians, save that he addd besides how the Namasonian gentlemen returnd home to their own country (as the Cyraeneans made recount) and how the people also of the city whether they were brought, were all conjurers, and given to the study of the black art. The flood that had his passage by the city,  Etearchus supposed to be the river Nilus, even as also reason itself gives it to be. For it flows from Africa, and has a just and direct cut through the midst of the same, following (as it should seem) a very like and semblable course unto the river Ister. Ister  beginning at the people of the Celts, and the city Pyramidne (the Celts keep without the pillars of Hercules, being near neighbours to the Cynesians, and the last and utmost nation of the western people of Europe) divides Europe in the mid, and scouring through the coast, it is held by the Istryans (people so named and coming of the Milesians) it lastly flows into the sea. Notwithstanding Ister is well known of many, for that it has a perpetval course through countries that are inhabited, but where or in what part of the earth Nilus has his spring, no man can tell, forsomuch as Africa from whence it comes, is void, desert, and unfurnished of people, the stream and course whereof, as far as lies in the knowledge of men, we have set down and declared, the end of the river being in Egypt where it breaks into the sea.Egypt is welny opposite and directly set against the mountains of Cilicia, from whence to Synopis standing in the Euxine sea, is five days journey for a good footman, by straight and even way. The Isle Synopis lies just against the river Ister, where it bears into the sea, so that Nilus running through all the coast of Africa, may in some manner be compared to the river Ister, howbeit, as touching the flood Nilus be it hither to spoken. Let us yet proceed to speak further of Egypt,  both for that the country itself has more strange wonders then any nation in the world, and also because the people themselves have wrought sundry things more worthy memory, then any other nation under the sun, for which causes, we thought met to discourse more at large of the region and people. The Egyptians therefore as in the temperature of the air, and nature of the river, they dissent from all other: even so in their laws and customs they are unlike and disagreeing from all men. In this country  the women follow the trade of merchandise in buying and ſelling: also victvaling and all kind of sale and chapmandry, whereas contrariwise the men remain at home, and play the good housewives in spinning and weaving and such like duties. In like manner, the men carry their burdens on their heads, the women on their shoulders. Women make water standing, and men crouching down and cowring to the ground. They discharge and unburden their bellies of that which nature voids at home, and eat their meat openly in the streets and high ways, yielding this reason why they do it, for that (say they) such things as be unseemly and yet necessary ought to be done in counsel, but such as are decent and lawful, in the eyes and view of all men. No woman is permitted  to do service or minister to the gods or Goddesses, that duty being proper and peculiar to men. The son refusing to nourish and substain his parents, has no law to force and constrain him to it, but the daughter be she never so unwilling, is perforce drawn and compelled thereto. The priests and ministers of the gods in other countries wear long hair, and in Egypt are all rased and shaven. Likewise with other people it is an usual custom in sorrowing for the dead to pool their locks, and especially such as are nearest touched with grief, but contrarywise the Egyptians at the decease of their friends suffer their hair to grow, being at other times accustomd to pool and cut it to the stumps. Moreover,  the people of all lands use to make difference between their own diet and the food of beasts, saving in Egypt, where in barbarous and swinish manner men and beasts feed jointly together. Besides this, the people elsewhere have their greatst substenable by wheat, rise, and barly, which the Egyptians may not taste of without great reproach and contumely, using nevertheless a kind of wheat whereof they make very white and fine bread, which of some is thought to be darnell or bearebarly. This at the first having mingled it with liquor, they work and mould with their feet, kneading the same afterwards with their hands. In this country also the manner is to circumcise and cut round about the skin from their privy parts, which none other use, except those that have taken letter, and learned the custom from the Egyptians. The men go in two garments, the women in one, stitching to the inside of the vesture a tape or caddse to gird their appear. I close to them, which the people of other regions are wont to wear outwardly. The Graecians in writing and casting account,  frame their letters, and lay their counters from the left hand to the right, the Egyptians contrarywise proceed from the right to the left, wherein also they frump and gird at the Graecians, saying, that themselves do all things to the right hand, which is well and honestly, but the Greeks to the left, which is perversely and untowardly. Furthermore, they use in writing two kind of characters or letters, some of the which they call holy and divine, other common and profane. In the service and worship of the gods, they are more religious and devout then any nation under heaven. They drink out of brasen pots, which day by day they never sail to cleanse and wash very fair and clean, which manner and custom is not in a few of them, but in all. They delight principally to go in fresh and clean linnen,  consuming no small part of the day in washing their garments. They circumcise their secret parts for desire they have to be void of filth and corruption, esteeming it much better to be accountd clean, then comely. The priests and churchmen:  shave their bodys every third day, to the end that neither lice nor any kind of uncleanness may take hold of those which are dayly conversant in the honour and service of the gods. The same are arrayed in one vesture of single linnen, and paper shoes, without sufferance to go otherwise attired at any time. They purge and wash themselves every day twice in the daytime, and as often in the night, using other ceremonies and customs welny infinite that are not to be rehearsed. The selfsame priests have no small advantage or commodity in this, that they live not of their own, neither spend or consume any thing of their private goodes and substance, but have dayly ministred and supplied unto them food in great aboundance, as well the flesh of oxen as of geeſe.  Their drink is wine made of grapes, which in like manner is brought them in allowance. To take any kind of fishe, they hold it unlawful: and if by fortune they have but seen or lightly beheld any beans, they deem themselves the worse for it a month after, forsomuch as that kind of pulse is accounted unclean. The rest also of the Egyptians and common sorte use very seldom or never to sow beans: and to eat the same either raw or sodden, they hold it a grievous sin.  The priests take their orders in such wise, that every one by turns and courses do service to all the gods indifferently, no man being clarked or chosen to be the several minister of any one god alone. All these are governed by one general president or Archbishop. If any man die, his son takes the priesthood in his stead. All neat and bullocks of the malekind they hold sacred to Epaphus, whereof if they be in mind to sacrifice any, they searche and trie him whether he be clean or no after this manner.  If in all his skin there appear anyone black hair, they by and by judge him impure and unfit for sacrifice, which trial is made by some of the priests appointed for the same purpose, who takes diligent view of the oxe both standing and lying, and turnd every way, that no part may be unseen. After this, search is made also of his mouth and tongue, whether all the signs and tokens appear in him that should be in a pure and unspotted beast, of which signs we determine to speak in another book. To make short, he curiously beholds the hairs of his tail whether they grow according to nature, and be all white. If all these marks agree, they tie a ribaund to one of his horns, and fear a marke on the other, and so let him run, and if any man adventure to offer up an oxe, whose horns are not marked with the public seal or brand iron, he is by and by accused by the rest of his company, and condemned to die. These are the means  which they use in searching and surveying their cattle, such as are to be offered to the gods. Moreover, in the time of sacrifice and oblation, this is their manner. The beast that is sealed on the horne, being brought to the altare and place of immolation, incontinent a fire is kindled, then some one of the Chaplains taking a boule of wine in his hands, drinks over the oblation with his face towards the temple,  and calling with a loud voice upon the name of the god, gives the beast a wound and kills him, the head and hide whereof, they bear into the market place, with many detestable curses, and devilish bannings, making sale thereof to the Merchants of Greece. Such of the Egyptians as have no place of sale or use of Merchandise with the Graecians, cast both head and hide into the river Nilus. In cursing the head of the slain beast they use this manner of imprecation, that if any evil or misfortune be to happen either to those which do the sacrifice, or to the whole realme and dominion of Egypt, it would please the gods to turn all upon that head. The like use and custom about the heads of such cattle as are killed in sacrifice, and in time of offering for the priest to drink wine, is in all places alike throughout all the churches of Egypt, in so much, that it is grown into a fashion in all the whole land, that no Egyptian will taste of the head of beasts sacrificed. Howbeit, there is choise and diversity of sacrifice with them, neither is the same manner and form of oblation kept and observed in every place. Now we will show and declare which of all the Goddesses they chiefly honour, and in whose name they solemnize and celebrate the greatst feast. Having therefore most devotely spent the eve or day before the feast in solemn fasting and prayer, they sacrifice an Oxe, whose hide incontinently they pull off and take out his entrails, suffering the leafe and fat to remaine within him. After that, they hew off the shank bones, with the lower part of the loin and shoulders, likewise the head and the neck, which done, they farce and stuff the body with hallowed bread, hony, raisons, figs, franckincense, myrrhe, and other precious odours. These things accomplished they offer him up in sacrifice, pouring into him much wine and oil, and abiding still fasting, until such time as the offering be finished. In the meanspace while the sacrifice is burning, they beat and torment themselves with many stripes, whereby to satisfy and appease the wrath and displeasure of the gods. Having left off on this manner to afflict and crucifie their flesh, the residue of the sacrifice is set before them, where with they feast and refreshe their hunger. It is a custom  received throughout all the region, to offer bullocks and calves of the malekind, if in case they be sound immaculate and pure, according to the form of their law: howbeit, from kine and heiffers, they abstain most religiously, accounting them as holy and consecrate to the Goddess Isis, whose image is carved and framed like a woman, with a paire of horns on her head, like as the Graecians describe and set foorth Iö. Hereof it proceeds that the people of Egypt do most of all other beasts worship and reverence a cow, for which cause, none of that nation neither men nor women will either kiss a Graecian, or so muche as use his knife to cut any thing, his spit to rost, his pot to voil, or any other thing belonging to them, disdaining and loathing the very meat that has been cut with a Graecian’s knife, forsomuch as in Greece they feed of all meat indifferently both male and female. If an oxe or cow  chance to die, they bury them on this wise, the kine and females they cast into the river, during the oxen in some of the fuburbs with one of his horns sticking out of the ground for a token; lying on this manner untill they be rotten. At an ordinary and appointed time, there arrives a ship from the Isle Prosopitis situate in that part of Egypt which is named Delta, being in compass nine scheanes, which is 63. miles. In this Island are planted many citys, one of the which continvally furnishes and sends foorth the aforesaid ship, having to name Atarbehis, wherein stands a faire and goodly temple dedicated to Venus. From this city Atarbechis, many people are woont to stray and wander into other towns of Egypt. The ship coming to land at every city, takes up the bones of the dead oxen, and carries them all to one place where they are buried together. The law also commands the selfsame manner to be kept and observed in the sepulture and burying of other cattle that die in the land, from the slaughter of the which generally the Egyptians abstain. Nevertheless, such as abiding in the province of Thebes in the temple of Jupiter Thebanus, are invested with the orders of priesthood, use the same abstinence from sheep, and slain goats upon the altars of the gods, for in Egypt the same gods have not the same kind of divine honour in every place and with every people, saving Isis and Osyris, the one a Goddess, the other a god, which are of all men worshipped alike. This Osyris is of the Egyptians thought to be Bacchus, albeit for some respect they name him otherwise. Contrary to these, such as are belonging to the palace of Menes,  and are contained within the precinct and limits of that shere, withhold themselves from goats, and make sacrifice of sheep. The Thebans therefore, and such as following their example eschew and avoid the slaughter and killing of sheep, testify themselves to be moved hereunto by a law, because that Jupiter on a time refusing to be seen of Hercules who greatly desired to behold him, at his instant prayers cut off the head of a ram, and stripping off the fell, cast it over him, and in such manner showd himself to his son, where of the Egyptians framing the image of Jupiter, made him to have a ram’s head, of whom, the Ammonians took that custom, which are an offspring and braunch grown from two sundry nations the Egyptians and Ethyopians, as well may be seen by their language which is a medley of both tongues: who seem for this cause to have named themselves Ammonians,  for that they hold the oracle of Jupiter whom the Egyptians call by the name of Ammon. In this respect the Thebanes abstain from the blood of rams and sheep, esteeming them as holy and divine creatures. Howbeit, one day in the year which they keep festivall to Jupiter they kill a ram, and taking off the skin, they cover therewith the image, whereunto incontinent they bring the picture of Hercules, after which, they beat the naked flesh of the ram for a good season. The sacrifice being in this sort accomplished, they bury the body in a religious and hallowed vessell. This Hercules they reckon in the number of the twelve gods, as for the other Hercules of whom the Graecians make mention, the Egyptians are altogether unacquainted with him, neither do they seem at any time to have heard of him. This name I suppose to have come first from Egypt into Graece, and to have been borrowed of them, howsoever the Graecians dissemble the matter, to make the invention seem their own: whereupon I ground with greater confidence, for that the parents of Hercules, Amphytrio and Alomaeea are by country and lineage Egyptians.  Likewise in Egypt, the name of Neptune, and the gods called Dioscuri, was very strange, and unheard of, neither would they be brought by any means to repute them in the fellowship and company of the gods. And it in case they had taken the name of any god from the Graecians, it is very credible that as well as of the rest, nay above the rest, they would have made choice of Neptune and the other, were it that at those days trade of merchandise, and voyaging by sea were used either by them into Graece, or by the Graecians into Egypt, which I suppose and think to have been. It is therefore most sounding and agreeable to truth, that if any thing had been borrowed by them, the name of Neptune rather then Hercules had crept into their manners and religion. Besides this, the godhead and name also of Hercules is of great continvance and antiquity in Egypt,  insomuch that (by their saying) 17000. years are passed, since the reign of King Amasis, in time of whose governance, the number of the gods was increased from eight to twelve, whereof Hercules was then one. Here in not contented with a slippery knowledge, but moved with desire to learn the truth, I came in question with many about the same cause, and took shipping also to Tyrus a city of Phoenicia, where I had heard say that the temple of Hercules was sounded. Being landed at Tyrus, I beheld the palace beautyfied and adorned with gifts of inestimable price, and amongst these, two croſſes, one of tried and molten gold, another framed of the precious gem Smaragdus, which in the night season sent forth very bright and shining beams, forthwith falling into parley with the chaplains and priests of the temple, I demanded them during what space the chappel had stood, and how long since it was built; whose talk and discourse in nothing agreed with the Graecians affirming, that the temple took his beginning with the city, from the first soundation and groundley whereof, two thousand and three hundred years are exspired. I saw also in Tyrus another temple vowed to Hercules surnamed Thesius. In like sort; I made a journey to Thasus, where I light upon a chapel erected by the Phaenicians, who enterprising a voyage by sea to the knowledge and discovery of Europe, built and sounded Thasus, five men’s ages before the name of Hercules was known in Greece. These testimonies do plainly prove that Hercules is an ancient god and of long durance. For which cause amongst all the people of Greece they seem to have taken the best course, that honour Hercules by two sundry temples,  to one they show reverence as to an immortal god, whom they call Hercules Olympius, to another, as to a chief peer, and most excellente person amongst men. Many other things are noised by the Graecians, albeit very rashly and of slender ground: whose fond and undiscret tale it is, that Hercules coming into Egypt, was taken by the Egyptians, and crowned with a garland, who were in full mind to have made him a sacrifice to Jupiter. Unto whose altar being lead with great pomp and celerity, he remained very meek and tractable, until such time as the priest made an offer to slay him, at what time recalling his spirits, and laying about him with manful courage, he made a great slaughter of all such as were present and stroue against him. By which their fabulous and incredible narration they flatly argue, how ignorant and unaquainted they be with the manners of Egypt, for unto whom it is not lawful to make oblation of any brute beast, but of swine, oxen, calves and geese: could they so far stray from duty and fear of the gods, as to stain and blemish their altars with the blood of men? Again, Hercules being alone in the hands of so many Egyptians, can it stand with any credence or likelihood that of himself he should be able to slay so great a multitude: But let us leave these fables, and proceed forward to the truth, such therefore of this people as fly the bloodshed and slaughter of goats (namely the Mendesians)  lay for their ground, that Pan was in the number of the eight gods which were of greater standing and antiquity then the twelve. The form and image of the god Pan, both the painters and canvers in Egypt frame to the same similitude and resemblance as the Graecians have expressed and set him forth by, making him to have the head and shanks of a goat, not that they think him to be so, but rather like the other gods. Notwithstanding the cause whereby they are moved to portray and shadow him in such sort, is no great and handsom tale to tell, and therfore we are willing to omit it by silence, suffice it that we know how as well buck as do goats are no petty saincts in this country, insomuch that with the Mendfians goatheards are exalted above the common sort, and much more set by then any other degree of men, of which company, some one is always of chief eſtimation, at whose death, all the quarter of Mendſia is in great sorrow and heaviness, whereof it comes, that as well the god Pan himself, as every male-goat is called in the Egyptian speech Mends. In these parts of Egypt  it happened that a goat of the malekind in open ſight closed with a woman, which became very famous and memorable throughout all the country. An hog is accounted with them an unclean and defiled beast, which if any passing by fortune to touch, his next work is to go wash and douse himself clothes and all in the river, for which cause, of all their proper and native countrymen, only such as keep swine, are forbidden to do worship in the temples. No man will vouchsafe to wed his daughter to a swineheard, nor take in marriage any of their discent and issue female, but they mutually take and yield their daughters in marriage between themselves. Of the number of the gods only Liber and the Moon are sacrificed unto with hogs, whereof making oblation at the full of the moon, for that space also they feed of pork and hogsflesh. The reason why the people of Egypt kill swine at this time, and at all other times boil in so great despight and hatred against them, because mine eares glowed to hear it,  I thought it manners to conceal it. swine are offered up to the Moon in this manner: the hog standing before the altar, is first slain, then taking the tip of his tail, the milt, the call, and the sweat, they lay them all together, spreading over them the leaf or fat that lies about the belly of the swine, which immediately they cause to burn in a bright flame. The flesh remaining they eat at the full of the moon, which is the same day whereon the sacrifice is made, abhorring at all other times the flesh of swine as the body of serpent. Such as be of poore estate, and slender substance, make the picture and image of a hog in past or dowe, which being consequently boiled in a vessel, they make dedication thereof to their gods. Another feast also they keep solemn to Bacchus, in the which towards supper they stick a swine before the threshold or entry of their dwelling places, after which, they make restitution  thereof to the swineheard again of whom they bought it. In all other points pertaining to this feast, so like the Graecians as may be, saving that they square a little, and vary herein. For the manner of Greece is in this banquet to wear about their necks the similitude of a man’s yard named Phallum, wrought and carved of figtree, instead whereof, the Egyptians have devised small images of two cubits long, which by means of certain strings and coards they cause to move and stir as if they had sense and were living. The carriage of these pictures is committed to certain women that bear them too and fro through the streets, making the yard of the image (which is as big as all the body besides) to dance and play in abominable wise. Fast before these marches a piper, at whose heels the women follow incontinent with sundry psalmes and sonnets to the god Bacchus. For what cause that one member of the picture is made too big for the proportion and frame of the body, and also why, that, only of all the body is made to move, as they refused to tell for religion, so we desired not to hear for modesty. Howbeit, Melampus son of Amytheon  was falsely supposed to have been ignorant in the ceremonies of Egypt, in the which he was very skilfull and cunning. By whom the Greeks were first instructed in the due order and celebration of Bacchus feast (whom they worshipped by the name of Dionysius) and in many other ceremonies and religious observations pertaining to the same. Notwithstanding something wanted in this description, which was after addd, and in more perfect and absolute manner set down by certain grave and wise men called Philosophers,  which lived in the second age after him. Most evident it is that the picture of Phallum worn of the Graecians in the feast of Bacchus; was sound out and devised by him, whose discipline in this point the Graecians observe at this day. This Melampus was a man of rare wisdom, well seen in the art of divination and southsaying, the author and first soundr to the Graecians as well of other things which he had learned in Egypt, as also of such statutes and observances as belong to the feast of Dionysius, only a few things altered which he thought to amend. For why, to think that the Graecians and Egyptians fell into the same form of divine worship by hay hazard or plain chance, it might seem a very hard and unreasonable guess, since it is manifest that the Greeks both use the selfſame custom, and more then that, they kept it of old. Much less can I be brought to say, that either his fashion or any other has been translated and derived from Greece into Egypt I rather judge that Melampus coming from Phaenicia into Beotia, accompanied with Cadmus and some other of the Tyrians, was by them made acquainted with all such rites and ceremonies as in the honour of Dionysius are used by the Greeks. True it is, that the names by which the gods are usually called, are borrowed and drawn from the Egyptians, for hearing them too be taken from the Barbarians as the chief inventers and devisers of the same, I have sound not only that to be true, but also that for the most part they are brought out of Egypt. For setting aside Neptune and the gods called Dioscuri (as before is declared) luno, Venus, Thetis, the Graces, the Nymphes Nereides, all the names of the gods and Goddesses have been evermore known and usurped in Egypt. I speak no more then the Egyptians testify, which avouch sincerely that neither Neptune nor the gods Dioscuri were ever heard of in their land. These names I judge to have been devised by the Pelasgians, except Neptune, whose name I suppose to be taken from the people of Africa, forsomuch as from the beginning no nation on the earth but only the Africans used that name, amongst whom, Neptune has always been reverenced with celestiall and divine honours, whom the Egyptians also deny not to be, albeit they show and exhibit no kind of divine honour towards him. These and such like customs  (which we purpose to declare) have the Greeks borrowed of the Egyptians: nevertheless, the image of Mercury, who is framed with the secret member correct and apparent, I rather deem to have proceeded from the manners of the Pelasgians, then from the usual and accustomd wont of Egypt, and principally to have grown in use with the Athenians, whose fact consequently became a pattern and example to the rest of the Graecians. For the selfsame soil was jointly held and inhabited both of the Athenians (which were of the right lignage of Hellen) and likewise of the Pelasgians, who for the same cause began to be reckoned for Graecians. Which things are nothing marvelous to those that are ſilfull and acquainted with the worship and religion which the Graecians yield to the three sons of Vulcan named Cabiri,  which divine ceremonies are now fresh in Samothracia, and were taken and received from the Pelasgians. The cause is, that those Pelasgians whom we said before to have had all one territorie with the Athenians, dwelled sometime also in Samothracia, by whom the people of that soil were taught and indoctrined in the ceremonies appertinent to Bacchus. First therefore the people of Athens following the steps of the Pelasgians, caused the picture of Mercury to be carved in such sort as we have heard. For authority and proof why the image should be thus framed, the men of Pelasgos recited a mysterie out of holy books, which is yet kept and conserved in the religious monuments of Samothracia. The selfeſame in prayer and invocation to the heavenly powers, made ablation of all creatures indifferently, and without respect (which I came to know at Dodona) giving no names at all to the gods, as beyng flatly ignorant how to call them. Generally they named them θεοὶ gods, in that θέντες ἔιχον κόσχω that is, they disposed and placed in order all the countries and regions on earth. In tract of time, the names and appellations of the powers divine used in Egypt, grew also in knowledge with the Greeks: ensuing which, the name also of Dionysius, otherwise called Bacchus, came to light, albeit, long after that time and in later days. A small time exspired, the Greeks counseled with the oracle in Dodona  to the same end and purpose. This chair of prophecy was in those days the only and most ancient seat in the land of Greece, whether the Pelasgians repayring, demanded the oracle if the surnames of the gods received and taken from the Barbarians, might be lawfully frequented in Greece: whereto answer was given, that they should be retained: for which cause, yielding sacrifice to the gods, such names were held by the men of Pelasgos, and lastly observed of the Graecians. Howbeit, what original or beginning the gods had,  or whether they were evermore time out of mind: finally, what form, figure, or likeness they bare, it was never fully and perfectly known till of late days. For Hesiodus and Homer (which were not passing. 400. years before us) were the first that ever made the gods to be born and sprong of certain progenies like unto men, assigning to every one a name, proper and peculiar honours, sundry crafts and sciences wherein they excelled, not leaving so much as the favour and portraitour of any of the gods secret and undeserted. As for such poets as are said to have gone before these, they seem to me to have lived after them. The first of these things (I meane the names of the natures celestial) to have been planted in Greece in such sorte as has been declared, the priests at Dodona do justly witness. Now for this of Hesiode and Homer to be no other wise then is said, I pawn mine own credit. Furthermore, of the oracles in Africa and Greece  the Egyptians blase this rumor, and principally such as are employed in the service and ministery of Jupiter Thebanus: by whom it is said, that certain men of the Phaenicians coming to Thebes; state privily from then the two women accustomd to minister in the temple of Jupiter, one of the which they sold in Lybia, the other in Greece, by whose means and advise it came to pass, that in each country the people creatd an oracle. Hereat somewhat abashed, and requesting earnestly how and in what manner they came to know this, they made we answer, that leaving no corner unsearched whereby to come to knowledge of their women, and not able to find how they were bestowed, news was brought at length of their plight and condition. Thus far was I certified by the Thebane prelates, whereunto I deem it convenient to add such things as were notified unto me at Dodona by the priests there, who undoubtedly affirm how in times forepast and long ago, two black pigeons  took their flight from the country of Thebes in Egypt, scouring with swift course through the sky, one of the which fortuned to light in Africa, the other in that part of Greece where Dodona is now situated, where pointing upon a mighty *all bech, she was heard to speak in a voice human, like unto a man, warning the people to erect an oracle or seat of divination in that place, being so thought good, and provided by the destinies. Which admonition the people taking (as well they might) to come by the instince and motion of the gods, did as they were commanded by the done. In like manner it fell out that in Lybia the people were stirred up and incensed by the other done to the planting and erection of a seat prophetical, named the oracle of Ammon, being also consecrate to the name of Jupiter. These things we received of the credit and authority of the Dodoneans, confirmed: and established by the general consent of those that had the case and charge of the temple. Of these women priests resident in the temple of Dodona, the eldest and most auncient had to name Promenca, the second Timareta, the third and youngest Nicandra. Nevertheless of these matters such is my judgement. If any such religions and holy women were by stealth of the Phenicians transported and carried away into Lybia and Greece. I conjecture that the one of these was sold at Thesprotus, in that part of the region which earst was in the possession of the Pelasgians; and is at this present reputed for a portion of Hettus: where, having served certain years, in process of time she brought the divine ceremonies of Jupiter, under some beach tree growing in shoase coastes. For what could be more likely convenient, then for her to eſtablish some monument in the sacred honour of Jupiter, in whose service and religion she had been long time conversant at Thebes in Egypt which her ordinance at length grew into the custom of an oracle. The same being perfect also in the Greek language, discovered unto them in what sort the Phenician had likewise made sale of her sister to the people of Africa. The sacred and devout women of Dodona resident in the palace of the great god Jupiter, seem for none other cause to have called these Egyptian pufits two doves, then for that they were come from harbarous countries, whose tongue and manner of pronouncing seemd to the Graecians to sound like the voyce of bites. And whereas they show that in time the dove began to utter playne language, and speak like men, naught else is meant hearby then that she used such speech as they knew and understood, being so long esteemed to emusate and follow the noyſe of birds as she remained in her harbarous kind of speech and pronunciation. For how is it credible that a pigeon indeed could have usurped the voice and utterance of a many and alleadging yet further that it was a blark dove, they argued her more plainly to have been a woman of Egypt, the flower of whose beauty is a fair brown blew, tanned and burnt by the fiery beams of the sun. Again, the oracles themselves, that of Thebes, and this of Dodona, are well in all pointes agreeable. They speak nothing of the manner and order of southsaying in the comples of Greece, which any man with half an eye may easily discerne to have been taken from Egypt. Let it stand also  for an ancient and undoubted verity, that assemblies at festivals, pomps and pageants in divine honour, talk and communication with the gods by a mediatour or interpretour, were invented in Egypt, and consequently used in Greece. Which I think then rather, for that the one is old and of long continvance, the other fresh and lately put in practise. It is not once in a year that the Egyptians use these solemn and religious meetings,  but at sundry times and in sundry places, howbeit, chiefly and with the greatst zeale and devotion at the city Bubast, in the honour of Diana. Next after that at Busiris, in the celebration of Isis feast, where also stands the most excellent and famous temple of Isis, who in the Greek tongue is called Δήμητρη, which is to say, Ceres. Thirdly, an assembly is held in the city Sars in the praise and reverence of Minerua. Fourthly, at Heliopolis in honour of the sun.  Fiftly at Batis in remembrance of Larona. In the sixth and last place nor the city Papſſis, to the dignity and renown of Mars.  Moreover, such of this people as with encore. and affectionate zeal most religiously observe these *astat*. Bubastis, behave and bear themselves on this manner. Certain ships being addressed, wherein infinite numbers of men and women sail towards the cat*, in the meane season whiles they be in voyage on the water, certain of the women play upon drums and taders, making a great sound and noise, the men on pipes.  Such as want these implements, clap their hands and straine their voice in singing to ye highest degree. At what city soever they arrive, happily some of the women of continue their mirth and disportion that timbrels, some other raise, revise and wold at the days of the city beyond measure: *** trau***ance motionly: other cast up their clothes, and openly discover and being an*he in shame, doing this in all those cities that are near adjoining to the rivers fity. Being assembled and gathered together at Bubastis, they honoured the fe**h day with *** all solemnity, making large offerings to Diana, wherein is greater or *** of group wise they all the year besides. To this place by the *** of the country are want to repay X 7000 en and wo ***, *** fides thildren, and thus they pass the time at Bubastis. Now in what manner they solemnize the sacred day of Isis at the city▪ Businis, we declared before, where in the *** age is after the deeper furnace and accomplishment of the Sacrifice, to whip and •toge themselves *** In mind table wise, and that not one or *** many thousandes of *ache degree both men and women* *nevertheless, by what means, or where with al they beat and vexe their bodies in this sort, I may not disclose. Howbeit such of the people of Carria as sojourne and make their abode in Egypt. Stricken with a deeper remorse of sin, in this point of zeal and *** go beyond the Egyptians, in that they hackle and slice their forehead with knives and daggers: where *** it is plainly *** to understand that they come of foreign nations, and not of the homeborn and natural people of the land. Inlike manner meeting (as before) at the city Sais, there to accomplish the rites and ceremonies due to the day, at the approach and near point of the evening,  they furnish and beset their houses with torches and lampes, which being replenished with pure oil mingled with salt, they give fire to the weike, and suffer them to continue burning till the next morning, naming the day by the feast of lamps. Such as resort not to this feast, do nevertheless at their own homes give due honour to the night, placing in every corner of their house an infinite number of tapers and candles, the custom being not only kept at Sais, but spread and scattered throughout the whole region. But for what end this night is held solemn by lighting of lamps, a certain mystical and religious reason is yielded which we must keep secret. At Heliopolis and Butis only, sacrifice, without execution of any other ceremonies, is done to the gods likewise at Papremis they remain the same custom of divine service and worshipping as in other places. At the sun going down, certain chosen men of the priests,  being few in number, and seriously held and busied about the image, the most part standing before the door of the temple armed with clubs as much as they can weild: over against whom on the contrary side, other, more then a thousand men (of the number of those that come to worship) all strongly furnished and prepared with bats in their handes. The day before the feast, the picture or image framed of wood, is by means of a few (assigned to the ministery and cure of the woodden god) conveyed out of a small temple made of light timber gorgeously gilded: into another sacred and religious house, being thither drawn by the minister and themselves upon a wayne of foure wheles, wheron the temple itself is placed, and the image also conteined therein. Drawing near to the temple with their carriage, the clubs standing before the door with threats and cruel manaces forbid them to enter: incontinent the band: of men over against them coming with might and maine to assist the image, and encountering with those that kept the temple, laye on such rude bloasts, that hardly escapes without his crown crackt in many places. Wherein also I suppose that many men miscarry and came short home, albeit they flatly deny that of a wound so taken any man ever perished. The homelings and peculiar people of that country alledge this reason of the battle. In this temple  (say they) did sometimes inhabit the mother of the god Mars, who seeking at the estate of ripe years against the law of nature to have society with his own mother, took the repulse, and was rejected by her ministers that knew him not, whereat the god storming in great rage, purchased aid out of the city’s adjoinant, and made way perforce, to the great discomfiture and damage of those as sought to resist him, for which cause, they yet solemnize to Mars a feast of broken pates  and brused costards, enacting moreover by the virtue of their religion, that no man should have carnal copulation with a woman in the temple, neither attempt to set his foot within the doors of any such house of religion, unless after the fleshly knowledge of women he first wash and cleanse his body with pure water, which custom only takes place amongst the Graecians and Egyptians, being the use in other nations to accompany with their women in the churches and palaces of their gods, and also presently after such secret acts, without any regard of purifying themselves, to rush into the houses of divine honour, making no difference between men and other brutish and unreasonable creatures. For it is seen (say they)  how other things that have life and sense, meddle themselves each with other even in such places as the gods were worshipped, which if it were a thing so odious and displeasant in the eyes of the higher powers, no doubt the beasts themselves would eskew and avoid it, whose doings together with their judgement I flatly disallow. Howbeit, understand we, that as well in these things whereof we have entreated, as in all other the Egyptians are led with a singular superstition. Egypt also itself albeit it about and point upon the country of Lybia, yet is it not overmuch pestered with beasts. Such as the land brings up and fosters, are reputed holy, and by no means to be violated or harmed by any, some of which have their nurture and food together with the people of the soil: othersome are more wild, fierce, and intractable, refusing so gently to come to havd. The cause of these things, why creatures unreasonable are so highly honoured of this people, I may not without breach of piety reveal: which things of set purpose I have endevoured to conceal and keep secret, unless by the necessary course of the history I have been brought to the contrary. Furthermore,  about the beasts that breede and multiplye in the region, such is their order. Generally they are held with a most tender and reverent care for the maintenance and fostering of them, in which kind of honour (for it is accounted a great honour with them, to have regard of beasts) the son evermore succeeds the father. To these brute creatures, all such as are resident in the cities of Egypt, perform and pay certain vows, making humble supplication to some one of the gods, in whose patronage and protection that beast is, which thing they accomplish after this manner. Shaving the heads of their sons, either wholly, in half, or for the most part, they weigh the hair in balance, setting against it the just weight in silver, which done, they delivered it to him that has the charge and oversight of any such cattle, by whom are bought here with small pieces of fish which they give the beasts to eat, and such is the means whereby they nourish and bring them up. The slaying of any of these done of malice and set purpose, is present death to the killer, but committed by chance a mult or pain at the discretion and arbitriment of the priests. To kill an havke  or the bird which is called Ibis, is loss of life, in what sort soever it be done. such beasts  as are tame and come to hand, having their food together with men, albeit they be many in number, yet wold they much more increase, were it not for ye strange nature of cats in that country. The female having once kitled, always after eskwes the male, keeping herself secret and covert from him, which the Egyptians seeing, kill the kitlings, and use them for food. The female bereaved of her young ones, and finding her nest empty, is by that means brought to submit herself to the buck, being of all creatures most desirous of increase. In time of fire, or such like misfortune, the cats are moved with a certain divine kind of fury and inspiration. For the Egyptians behaving themselves securely in the appeasing and extinguishing the flame, the cats lie covertly in weight, and suddenly coursing towards the place, mount and skip quite over the heads of the people into the fire, at which chance whensoever it comes to pass, the Egyptians are extremely sorrowfull.  In what house soever there dies a cat, all of the same family shave their eyebrows: but if a dog die, their head and body. A cat dying, is solemnly carried to the temple, where being well powdered with salt, she is after buried in the city of Babastis. A bitch  is evermore buried in the same city where she dies, yet not without the honour of a sacred tombe, burying their dogs after the same sort, and chiefly hounds of the malekind, which they most of all others esteem and set by. Likewise small serpents called in their tongue Mygalae, and hawks of all kind, if they fortune to die, they take and bury them at the city Butis. Beares, such as be hallowed, and wolves not much bigger then foxes, are covered in the same place where they be sound dead. The nature also of the Crocodyle  is this. Four months in the year, and chiefly in the winter season it lives without meat. And albeit it have feet like a land beast, yet has it a nature middle and indifferent, living as well in the water as one dry land. Her eggs she lays on the shore, where also she covers and hatches the same, biding the most part of the day abroad on the dry land, but all the night time in the water, being much more hot then the cold dew that falls in the night. Of all creatures I judge none of so small and slender a beginning, to wax to such huge and infinite greatness, the egg at the first not much bigger then a goose egg, which measure the brood itself exceeds not when it first comes out of the shell, howbeit, in durance of time, it grows to be monstrous, surmounting the length of seventeen cubits.  The Crocodyle has eyes like a swine, teeth of passing bigness, according to the measure and proportion of her body, extending and bearing outward, being also very rough and grating like a sawe: and of all other creatures is only without a tongue:  the selfesame, contrary to the nature and property of all other beasts, has the neather most chap stedfast and without moving, and champs her food with the upper jaw. Her claws are very strong and great, a scaly skin, and about the back impenetrable, that no weapon be it never so sharp can pierce it. In the water as blind as a moal, on land of an excellent sharp and quick ſight. Living in the water, it comes to pass that her mouth is evermore full of horseleeches. No soul or beast can abide to see or come near a Crocodile, save only the bird Trochilus,  with whom she is at a continual truce for the singular commodity she receives by him. For the Crocodile at what time she forsakes the water, and comes out on land, her quality is with wide and opened mouth to lie gaping toward the West, whom the bird Trochilus espying, flies into her mouth, and there devours and eats up the horseleeches, which brings such pleasure to the serpent, that without any hurt in the world she suffers the bird to do what she will. To some of the Egyptians Crocodiles are in place of holy creatures, to other prophane and noisome, which chase and pursue them as most odious and pestilent beastles. Those that give honour to them, are such as inhabit about Thebes, and the pool of Maeris, who are wont commonly to train up a Crocodyle to hand,  and make it tame, being in all points so gentle and tractable as a dog. At whose ears they hang gems of singular price, likewise golden eareings, hampering a chain to the forefeet. This tame one they cherish and bring up with great care, setting very much by it while it lives, and being dead, they powder the body with salt, and lay it under the ground in a vessel accounted holy. Unlike to these are the people dwelling at Elephantina, who be so far from thinking so reverently of such venemous serpents, that for hate they slay, and in disdaine eat them. The Egyptians call them not Crocodyles, but Champsi,  this name being brought up by the people of Ionia, for that in shape they resemble those Crocodyles which amongst them ingender and breed in hedges. Divers are the means whereby they are taken, yet amongst other devices this one seems to me most worthy rehersal. Such as lay for them and seek all ways to take them,  bait their hooks with swines flesh and cast it into the midst of the river: immediately standing on the shore they beat a young porkling and cause it to cry exceedingly: which the Crocodile hearing follows the cry, and drawing near to the place, finds the bait and swallows it up at one morsel. Being fast entangled and drawn to land, they first blind and stop up her eyes with clay and rubbish, which causes her to lie still and suffer all things quietly, which otherwise they could never obtain and come by without much ado. Likewise, the Riverhorse  (a beast so called) in all the borders of Papremis is reputed holy: being of this shape and figure. He has four feet cloven in sunder, and hooved like an Oxe: a flat nose: and tail and Mane like an Horse: teeth apparant and standing out: in sound and cry neighing so like a horse as may be: in higness resembling a mighty Bull, of so gross and thick an hyde that being well dried, they make thereof Darts of exceeding strength and stiffness. There be also sound to breed in the river certain beasts much like a Bever and live like an Otter, which in Egypt are of great account and thought holy. In the same degree of sacred honour are all kind of scale fish and eels. Such is also their opinion and reverence towards birds and fowls of the air, as wild Geese and such like. There is also an other bird of whom above all other they think most divinely, called a Phoenix:  which I never saw, but portrayed and shadowed in colours. For she comes very seldom into that country (as far as I could hear say by the Heliopolitans) to say, once in 500. years, and that also when her parent or breeder dies. If she be truly drawn by the Egyptians this is her form and bigness:  her feathers partly red and partly yellow, glittering like Gold: in form and quantity of the body not much differing from an Eagle. Of this Phoenix,  Egyptians have bruted a strange tale, which I can hardly credit: saying that the Phoenix flying from Arabia, to the temple of the sun in Egypt, carries in her tallons the corpse of her dead sire, embalmed and roled in Myrrhe, which she accustoms to bury in that place. Adding also the manner whereby she invreth herself to carry so great a burden. First she gathers a great quantity of Myrrhe and works it into a lump, as much as she can well bear, whereby to make trial of her own strength. After this perceiving herself able to wield it, she makes an hole with her Beak in the side of the ball, framing it very hollow and empty within, wherein she encloses the body of her breeder. This done, and the hole cunningly filled up again, she poses the whole mass in her tallons: and finally, she transports it to Heliopolis to the temple Palace of the Sun: so skilfully handling her carriage, that the Myrrhe body and all weighs no more then the whole ball did before. This they mention as concerning the Phoenix. Know we besides,  that in the region of Thebes in Egypt, there used to haunt a kind of serpents, had in divine worship: of body ſinale, and nothing noisome or hurtful to men. These have two horns growing out of their heads, and evermore dying are laid in Jupiters temple, unto whom they are holy and consecrate. In Arabia there lies a place of no great distance from the city Batis, whether I went of purpose, having heard of certain winged serpents there to be seen. And being come: I beheld the ribs and bones of serpents in number welnigh infinite and not to be reckoned whereof some were greater, and some less. The place where the bones are laid, is a ſinal and narrow bottom between two Mountains, opening into a wide and waste champion. The speech goeth, that out of Arabia at the pointe of the Spring, many hydious and terrible serpents take their flght into Egypt: which the fowls called Ibides meeting with,  straightways kill and devour them: by which means the soil is rid and delivered of a great plague. For this cause the bird Ibis (whereto the Arabians likewise accord) is had in great price and estimation of the Egyptians. The fashion and portraiture of this bird is such:  her feathers as black as I eat: long shanks like a Crane: an hooked beak: much about the bigness of a Daker hen. And in this sorte is the fowle Ibis rightly figured, that kills the serpents as they come into the land. There is also another of these which are brought up, and live amongst men, having a ſinal head, a slender neck, white plumed in all parts of the body, saving in the head and neck, the hinder part of the wings and the tail, which are of a dark and black hue: the legs and uyll in all points like the other. The serpents themselves in form and making and much like to the pestilent and infectious beast Hydra,  that lives in the water. They have wings not of feathers, but of smooth and naked skin like unto the wings of a Bat or Reremouse. But let it suffice us hither to to have continued the discourse and history of such beasts as with this people are had in chief and principal honour, exhibiting towards them a certain religious, holy, and divine worship. Now it behoves us to know that such of the Egyptians  as dwell in the corn Country, and are most of all conversant in descrying to the posterity the acts and affairs of ancient memory, and of all the nation the most famous and principall. Whose kind of living is after this manner. Thrice every month they cleanse and purify themselves, both upwards by vomiting and downwards by purging: having special regard of their health and welfare: evermore supposing all maladies and diseases to grow and arise of the meat which they eat. For otherwise the Egyptians are of all men living the most sound and healthful except the Libians:  the cause whereof I judge to proceed of the immutable and constant course of the year, which with them never varies but falls out always alike: the greatest cause of defect and sickness in men, arising of the change and mutability of the same. Their bread is continually made of fine wheat: their wine for the most part compound of barley: the country bearing no vines at all. They live by fish partly raw and dried against the sun: sometimes powdred with salt. Likewise by raw birds well salted, as Duayles, Ducks, and other small fowl. In like manner, of other Creatures that have near affinity either with fish or fowl they make their provision and furniture, rosting some and boiling other. The rich and wealthy men of the land in great assemblies have an usual custom, that by some in the company there should be carried about in a small coffin the lively and express image of a dead man one or two cubits in length,  which having shown and revealed to all that are present, he says thus: Behold here, and amidst thy pleasure and delight remember this, for such a one after your death shall you be yourself. Such is their order in feasts and banquets, contenting themselves always with the customs of their own country and refusing to be ruled by strange and foreign manners.  Amongst whom are divers fashions, very convenient and well appointed: in the number of these an excellent Poem or Ditty, which the Greeks call Lynus. And in truth marveling at other things in Egypt, I am not a little amazed at this, whence the name of Lynus should come. The song they seem to have kept and retained from all antiquity. Lynus in the Egyptian gibberish is called Manneros, who (as they say) being the only son of their first King, was surprised and taken away by untimely death,  whom the Egyptians bewail and lament in this piteous and doleful verse. Herein they jumpe and agree with the Lacedaemonians, in that the inferiour meeting with his elder, yields the way, and shows him a dutiful obedience in rising from his seat, if happily he be ſitting as he passes by: in which point they are unlike all the rest of the Grecians besides. Meeting in the way in place of mutual salutation, they use humble and curteous reverence each towarde other, bending their hands to each others knees. Commonly they go clothed in linen garments made fast with a lace about the thigh, which kind of attire they call Calaſyris: over this they cast also another vesture of linen very clean and white.  Garments of wool are never carried into the houses of religion, neither will any man shrowd himself in a woollen vesture, which is accountd prophane. This has some agreement with the ceremonies usually kept in the sacred feasts of Bacchus and Orpheus, which partly were taken from the Egyptians, and partly devised by the Pythagoreans. For such as have been partakers of those rites, have evermore abhorred to be buried in woollen garments. Whereof also an holy reason is given which we dare not disclose. Many other things have been invented by the Egyptians, as what day and month is proper and appertinent to every god. Likewise in Astrology  what fortune is incident to him that is born one such a day, how he shall prove in life, by what means he shall miscarry by death: which things have been used, of many that have laboured in the Art, and Science of Poetry. Also, more wonders, and strange ſights and events have been discussed and interpreted by them, then by any other. Nation livinge. For as any such thing has happened at any time they commit it to memory, awaiting dilligently what issue it has: and if the like fall out at any time after, they conjecture of the end and effect thereof by the example of the first. The knowledge of divination is so practised by them, that they impute not the invention thereof to the will of men, but to certain of the gods. In their land there be these Oracles. The prophecy  of Hercules, Apollo, Minerva, Diana, Mars, and Jupiter, most of all referencing the divine seat of Latona, held at the city Batis. These prophecies are not all instituted after the same fashion, but have a difference and diversity between them. Phisycs  is so studied and practised with them that every disease has his several phiyicians, who strive to excel in healing that one disease, and not to be expert in curing many: whereof it comes that every corner is full of Physicians. some for the eyes, other for the head, many for the teeth, not a few for the stomach and belly. Finally, such as are of knowledge to deal with secret and privy infirmities. In like sort, the manner of mourning,  and funeral sorrow at the death of friends: also the manner of sepulture and burial which they use, is most worthy memory. When as any of their familiars or dometical friends fortune to decease, (be he of regard amongst them) all the women of that family besmere and grime their heads and faces with myre and dross: and leaving the forlorne and languished corpse amongst their friends and acquaintance, they themselves being straight girded, with their breasts all bare and naked, accompanied with all the women of their kindred, wander about the streets with most piteous lamentation and howling: on the other side, the men fast girded about the loins, thump and beat themselves, as the most miserable, infortunate, and wretched persons in the world. After this they carry out the body to embalm and preserve. Certain there be definitly appointed for the same purpose, that make an occupation and trade hereof. These when the corpse  is brought unto them, propound and show to the bringers, sundry forms and pictures of the dead, painted or carved in wood, one of which is wrought with most curious art and workmanship (which we think impiety to name): the second of less price: the third meanest of all: demandinge of the bringers, to which of these patterns and examples their friend shall be ressed. Being agreed of the price they depart, leaving the body with the saliners: who incontinent season and preserve the corpse with all industry, drawing the brains out by the nostrils with a crooked instrument
of iron, in place whereof they fill the brain pan with most sweet and pleasant ointments. This done and finished, they cut and rip up the Bowels with a sharp stone of Ethyopia, taking thereout the paunch and entrals, and cleansing the belly with wine of Palm tree: secondly, with fresh water mingled with most fragrant and delightful spices: in place hereof they force and stuff the belly itself with myrrhe, of the finest force brayed and pounded in a morter. Likewise, with Cassia and all kind of pleasant odours, except frankincense. Having thus done, they sow it up again, and embalming the body, preserve it for the terme of ** days: longer then which they may not keep it. The days expired and drawn to an end, they take the corpse and wash it over a fresh, anointing the body with gum (which is to the Egyptians instead of Glue) and attiring it in a fine linen drawn together with a lace, they send him back again to his friends. His friends in the time, while the saliners have him in hand, procure an image to be made to the likeness and resemblance of him that is dead, wherein being hollow and vauted within, they cause him to be enclosed, laying both the image and the body therein contained in a tomb together. Howbeit they which in meaner estate and fortune cannot reach so high, order the bodys of their friends in form as follows. First of all they fill a clyster with the ointment of neder which without any manner cutting or opening the belly, they strain it into the body by the inferiour parts and Fundament, preserving the corpse: as before, 70. days. The last day of all they drain out the oil from the bowels of the dead: which is of such virtue, that it brings out with it all the inner parts of the belly corrupted and festered. Herewith also they instil and power into the body saltpeter, which is of force to depraty, taint, and consume the flesh, leaving nothing but skin and bones: which done, they eftsones deliver the body to the owners. There is also a third kind of usage accustomably practised about the bodies of the dead: that if any one be deceased whose friends are very poor and of smallest substance, they only purge the belly, and preserving the corpse with salt for terme of like time as before, in fine, redeliver him to the bringers.

The wives of noblemen,  and such as are very fair and of great respect for their hearty, are not presently upon point of their death, given to be embalmed, but three or four days after, fearing least they should be abused by the inordinate lust of such as dress them: alledging moreover, that a Saliner sometimes working such abuse upon the dead body of a woman, was taken in the manner, and his villany discried by one of his own company. If it fortune anyone either of the Egyptians, or of foreign countries to be drowned and cast on shore, the City in whose borders he is found must sustain the charge of the funerals, which in honorable manner must be executed, and the body buried in the sacred and holy Monuments. Being not lawful for his friends and allies any whit to intermeddle or touch the dead, but the Priests assigned to the worship of the river Nylus entomb and bury him so nicely and solemnly as if it were the body of a god. The customs of Greece they will in no wise follow: utterly estranging themselves from all orders borrowed and derived from other Nations.

Albeit Chemmis  a great City in the Province of Thebes not far from the City Nëa, wherein stands the Temple of Perseus, son of Danäe, built foure square and encompassd round about with a spring or Grove of Date trees: having also a large entry of stone, on each side whereof are placed two Images of passing greatness: within the palace is contained the carved monument of Perseus, whom the Chemmyts avouch often times to appear unto them out of the earth, and not seldom in the church: at which time they stude his supper which he was wont to wear, two cubits in length and affirming that at such times as that is seen, the year proves very fertile and prosperous throughout all Egypt. This town (I say) has ordained certain games of exercise in the honour of Perseus, after the manner of Greece. These being demanded of me why Perseus should appear to them alone, and for what cause in the celebration of their games, they dissented from the rest of the Egyptians: they made answer, that Perseus was issued of their city, adding moreover, that Danaeus and Lynaeus were also Chēmmyts and sailed into Greece: in blasing whose Pedigree they came at length to Perseus, who coming into Egypt for the selfsame cause as the Grecians testify, namely, to fetch the head of Gorgon out of Africa, came also to them and called to remembrance his kindred and linage, of whom having taken acquaintance, and hearing his mother to speak of the name of Chem, he instituted a game of all exercises, which according to his appointment and first ordinance they observe till this day. These are the manners of those that lie above the Fens, such as dwell in the Marises differ not from the rest, neither in other things, nor in estate of marriage, every one enjoying the private fellowship of his own wyfe, in semblable manner to the Grecians. Notwithstanding for the easy provision of their food and sustenance other things have been sought out and denied by them. For in time of the flood  when the river overgoes the country, there arise in the water great plenty of sillies, which the people of Egypt call Lotos. These they reap and dry them in the Sun. The seed whereof (growing in the midst of the flower, somewhat like unto Poppyseed) they boil, after which they knead it into cakes, and bake it for breade. The root of this is very rothsome, pleasant and good to eat: being of form very rounde, and in bigness like an apple. There is also another kind of lillies much like to roses, which in like manner have their growth in the water, from whose root springs a bud unlike to the former, bearing fruit in manner and likeness of an honeycombe: herein are conteined certain smale kernels resembling the stone of an Olive, not unfit for sustenance, and commonly eaten of the Egyptians, aſ well fresh as withered. The selfame people when the season of the year serves, are busily conversant in gathering a kind of Rush called Byblis, the top whereof they crop and turn it into use of food: the residue being much about one cubit in length, they partly eat and partly ſell. such as be desirous to make fine and delicate meat of this Rush, use to cast it into an Oven and broil it: some there be that live only by fish, which having taken, they incontinently draw them and parch them in the sun like stockfish,  and being well dried they eat them. The common sort of fish used among them, breed not in the river, but in pools, being of this nature. Toward the time of spawning they leave the fens and make repair generally to the sea, the male fishes in manner of captains leading the rank. These male fish as they pass still onward shed their seed by the way, which their females following after immediately devour, and thereof shortly after breed their spawns. Now at the pointe of breed, the females forsaking the salt waters, stower back again to the marises to their accustomd haunt, leading the males that follow after them: and
in swiming back again, they avoid spawn, being very small corns, like the grains of mustard seed which lighting upon the male fish in the tail of the rank, are swallowed up and devoured by them. Not one of these little grains but will grow to a fish, as well may be seen by those that escape the males, and are undevoured: which being nourished by the waters grow to smale Frye. such of these fishes as are taken swimming to the sea, are sound to have the left side of their heads very much worn and gauled: and in coming from the sea, the right side: the cause being this, that both in going and coming they continually grate against the shore and banks of the river, as a direction to them in passing to and fro, least that floting in the midst of the stream, they chance to stray and wander out of the right course. At such time as the river Nilus begins to swell, all the low places in the country and Ponds near adjoining to the river do likewise increase: being then to be seen great store of young Fry in every little puddle: whereof these should breed, this seems to be a probable cause. That the year before, at the fall and decrease of the water, the fish which together with the river depart themselves, leave behind them their spawn in the mudde, which at the rising of the next floode, being eftsones moistened, by the waters, recover virtue, and grow to be fish. As touching which things let it seem sufficient thus much to have spoken. The Egyptians that keep in the fen country, use a certain oil made of a tree, which the Apothecaries call Palmachri.  These trees (that spring naturally in Greece) the Egyptians accustom to plant and set by the banks of Pools and rivers, which is the cause that they bear fruit, but very strong and rank of savour. The fruit being gathered, some of them bruise it against the fire, other some fry it in a pan, reserving that which comes of it, which serves them partly for Oil, partly for the use of their Lamps and candles, yielding (as they said before) a deyne very loathsome and unsavory. Likewise, against gnats and flies, wherewith their land abounds above measure, certain remedies are found out by them. Such as dwell above the Fens are held herein by towers and high garrets, wherein they take their sleep, forasmuch as the wind will not suffer the Gnats to fly high. The people of the Fens instead of Turrets are said to work this device. Each man has his Nets,  wherewith in the day time they go on fishing, and in the night pitch them about their chambers wherein they rest, by whych means they come to take a nap of nine hours longe: whereas otherwise (were they never so well wrapped in clothes) the Gnats with their sharp nebbes woulde pierce and sting quite through all, being not able in like manner to pass through the Nets. Their ships used for burden or carriage are made of a kind of Thorne, not far unlike the tree Lotos growing in Cyrene, from the which there issues a certain kind of gum. Of the body of this thorne they saw and square out certain boards two cubits long, and fashioned like a tilesheard, which they frame and compact together after this manner. First they unite and join the planks together with an infinite number of nails and pins, binding the same to many transomes that go both cross and longe ways for the strength of the vessel. Their wood they frame not in compass, after the manner of other Nations, but fasten and knit the joints together with Bullrushes and such like. They have only one Helm or Stern, which is made to go through the hinder part of the ship. The Mast is likewise of thorn, the sail of the Rush Byblus. These kind of vessels are not able to cut against the stream, but are haled and drawn forward by land. Down the stream they pass in this wise. They frame an hurdle of the bush Tamarisk, fast bound and tied together with the peelings of green Cane or Reeds: providing moreover a mighty stone with an hole through the midst, two talents in weight: which done, they cast the hurdle into the stream beinge made fast with a Rope to the nose of the Vessel: contrariwise, the ston they tie behind with an other Gable, giving it so much scope that it may sink to the bottom. By which means it comes to pass that the stream carrying on the hurdle, causes the ship to follow, with exceeding swiftness: and the stone on the other side drayling behind, directs the same in even and stedfast course. At such time as the river overruns the soil, the Cities are only apparent and uncovered, resembling in show the Isles of the sea Aegêum, all the land besides being in manner of a sea. The Cities which in time of the flood are extant, be in place of Ports for the ships to lie at rode in. During which time they sail not in the main river, but through the midst of the fields. They that take shipping from the City Naucrates to Memphis, have their course by the Pyramids: albeit there be another way also ***ndinge to the same place, striking over by the Neb of Delta, and the City of the Cercasians. Likewise as we take our voyage from the Sea coast, and the city Canobus to Naucrates through the wide and open fields, we shall pass by Anthylla a town so named: in like manner arriving, at the city Arcandry.  Anthylla a city of chief renown, is evermore given and allotted by the King of Egypt to his Queen, that then is, to find her shoes, which are purchased by the revenues of the same. Which custom has remained since the time that the Persians governed in Egypt. Archandry seems to have taken the name of Archander, son in law to Danaeus, and the lawful offspring of Phthius Achaeus: not denying but that there might be another besides him: but howsoever it is, the city Archandry can in no wise be made an Egyptian name. Hitherto have I set dawn such things as either by myselfe I have seen and known: or bene constantly advertised thereof by the people of the region, determining henceforth to prosecute such matters, as I have only by heresay, interlacing the same otherwhiles, with such things as of myne own knowledge I am able to iustify. Menes  the first King of Egypt (as the priests make report) by altering the course of the river, gained all that ground whereon the City Memphis is situated: the flood being wont before time to have his course fast by the sandy mountain which lies toward Lybia. This Menes  therefore daming up the bosom of the river towards the south Region having cast up a pyle, or bulwark of Earth much after an hundred Furlongs above the City, by that means dried the old Channel, causing the river to forsake and abandon his natural course and run at random amidst the hills. To which dam also the Persians that rule in Egypte even at this day have a diligent eye: yearly sortifying and repayring the same with new and fresh Earth. Through the which if by fortune the river striving to recover his old course, should happily make a breach, the city Memphis were in danger to be overwhelmed with water. By the selfsame Menes first bearinge rule and authority in Egypt (after that by turning the stream of Nilus he had made dry ground of that where erst the river had his passage) in the same plot of land was the city itself sounded and erected, which (as well may be seen) stands in the straight and narrow places of the country. More then this, to the North and West (for Eastward Memphis is bounded by the course of the river) he caused to be drawn out of the river a large and wide pool: beinge also the founder of Vulcan’s temple in Memphis, one of the fairest buildinges and of chiefest same in all the country of Egypt. Three hundred and thirty Prynces  that by mutuall succession followed Menes, the priests also readily mentioned out of the books of their Monuments: of which number 18 were by Country Ethyopians, and one a foreign and outlandish women, whose nation they knew not, all the rest being sprong of their own land. This woman that aspired to the crown, bare the name of the famous Queen of Babylon, and was called Nitocris:  whose brother in the time of his empire being slain by the Egyptians, Nitocris wearing the crown after him sought means secretly how to revenge his death, whith she brought to pass by a strange device and policy. Having therefore built for her own use a fair and gorgeous court, she caused an hollow Vault or cave to be cast under the earth, pretending for the time a reason of her device, albeit far different from her secret mind and purpose. The work ended, she invited thither the most part of her nobles to a banquet, such as she knew to have been the authors and workers of her brother’s death, who being all assembled and set together in an inner Parlour, expecting their cheere, the water was let in at a privy grate and overwhelmed them all. These things they spoke of Nitocris, adding besides, that having wrought this feat, she cast herself into an house full of Ashes to escape unpunished. By the rest of the kings of Egypt the priests could recite no glorious act that should be accomplished, saving by the noble king Moeris  the last and latest of all this crew. To whom they attribute the building of the great porches belonging to Vulcan’s temple, standing on the North part of the Palace. By the same also was a certain fen delved and cast up, wherein were built certain mighty Towers called Pyramids, of whose bigness, as also of the large compass and amplitude of the Pool, we will jointly entreat in another place. These things were done by Moeris the last king. The rest consuming the time of their reign in silence and obscurity, whom for the same cause I will pass over, and address my speech to him who came after them in time and went before them in Dignity: namely, the worthy Prince Sesostris.  Him the Prieſts recount first of all the kings of Egypt to have passed the narrow seas of Arabia in long Ships or Gallyes, and brought in subjection to the Crown all those People that march along the red sea. From whence retiring back again the same way, he came and gathered a great power of men, and took his passage over the waters into the main land, conquering and subduing all Countries whether so ever he went. such as he found valiant and hardy not refusinge to jeopard their safety in the defence and mainetenance of their liberty, after the victory obtained, he fired in their country certain small pillars or Crosses of stone,  wherein were engraven the names of the king and the country, and how by his own proper force and puissance he had made them yield. Contrariwise, such as without controversie gave themselves into his hands, or with little strife and less bloodshed were brought to relent: with them also, and in their region he planted Pillars and built up little crosses, as before, wherein were carved and importrayed the secret parts of women, to signify to the posterity the base and effeminate courage of the people there abiding. In this sorte he travelled with his at my up and down the main, passing out of Asia into Europe, where he made conquest of the Scythians and Thracians: which seems to have been the farthest point of his voyage: for so much as in their land also his titles and marks are apparantly seen, and not beyond. Herefro he began to measure his steps back again encamping his power at the river Phasis: where, I am not able to discuss, whether king Sesostris himself planted any part of his army in that place ever after to possess the country: or whether some of his soldiers wearied with continual perigrination and travel, took up their mansion place and rested there. For the people named Colchi,  seem to be Egyptians: which I speak rather of mine own gathering, then of any other man’s information. Howveit, for trial sake communing with the inhabitants of either nation, the Colchans seemed rather to acknowledge and remember the Egyptians, then the Egyptians them: affirming, that the Colchans were a remnant of Sesostris’ army. Myself have drawn a conjecture hereof: that both people are in countenance a like black, in hair a like frizzled, albeit it may seem a very feeble guess, the same being also in other nations. A better surmise may be gathered of this, that the people of Ethyopia, Egypt, and Colchis only of all men, circumcise and cut of the foreskin from their hidden parts; retaining the custom time out of mind. For the Phoenicians and Syrians that dwell in Palaestina, confess themselves to have borrowed the manner of circumcision from the Egyptians. And as for those Syrians that dwell near unto the rivers Thermodon and Parthemus, and the people called Macrones their next neighbours; they took the selfsame use and custom of the Colchans. Howbeit, the Egyptians and Ethyopians, which of them learned it of others, it is hard to discern, forasmuch as the custom in both Countries is of great antiquity. Nevertheless, very good occasion of conjecture is offered unto vs, that it came firſt from the Egyptians, at such time as the Ethyopians had exchange of merchandise with them. For the Phoenicians, that in like manner have mutual traffic which the Grecians, leave of to circumcise themselves, and refuse in that point to be conformable to the laws and statutes of their country. One thinge more may be alledged wherein the people of Colchis do very narrowly resemble the customs of Egypt, in so much as these two nations alone work their lynnen and dress their flax after the same sort, in all points respecting each other both in order of life and manner of language. The flaxe which is brought from Colchis the Grecians call Sardonic: the other coming out of Egypt they term after the name of the country, Egyptian flaxe. But to return to the titles and emblems that king Sesostris left behind him in all regions through that which he passed, many thereof are fallen to decay. Notwithstanding, certain of them in Syria and Palestina I beheld with mine own eyes, entailed with such posies as we spoke of before, and the pictures of women’s secrets engraven in them. Likewise in Ionia are to be seen two sundry Images of Sesostris himself carved in pillars: one as we pass from Ephesus to Phocoea: another in the way from Sardis to Smyrna. Either of these have the form and figure of a man, five hands breadth in bigness, bearing in his right hand a Dart, in his left a vow, his harness and furniture after the manner of the Egyptians and Ethyopians. Cross his back from the one shoulder to the other went a sentence engraven in the holy letter of Egypt: having this meaning. By my own force did I vanquish this region. Notwithstanding it is not there specified what he should be, albeit elsewhere it is to be seen. some have deemed this monument to have been the image of Memnon,  not a little deceived in opinion. This noble and victorious prince Sesostris making his return to Egypt, came (by report of the priests) to a place named Daphnoe pelusiae, with an infinite train of foreign people out of all Nations by him subdued: where being very curteously met and welcomed by his brother, whom in his absence he had left for Viceroy and protector of the country, he was also by the same invited to a princely banquet, himselfe, his wife, and his children.  The house where into they were entered, being compassed about with dry matter, was suddenly by the treachery of his brother set on fire, which he perceiving took counsel with his wife then present, how to escape and avoid the danger. The woman either of a readier wit or riper cruelty, advised him to cast two of his six children into the fire, to make way for himselfe and the rest to pass: time not suffering him to make any long stay, he put his wife’s counsel in speedy practise, and made a bridge through the fire of two of his children, to preserve the rest alive. Sesostris in this sorte delivered from the cruel treason and malicious devise of his brother, first of all took revenge of his trecherous villany and devilish intent: in the next place bethinking himself in what affairs to bestow the multitude which he had brought with him, whom afterwards he Diversly employed: for by these captives were certain huge and monstrous stones rolled and drawn to the temple of Vulcan. Likewise, many trenches cut out  and derived from the river into most places of the country, whereby the land being aforetime passable by cart and horse, was thenceforth bereaved of that commodity: for in all the time ensuing, the country of Egypt being for the most part plain and equall, is through the creeks and windings of the ditches brought to that pass, that neither horse nor wayne can have any course or passage from one place to another. Howbeit, Sesostris invented this for the greater benefit and commodity of the land, to the end that such towns and cities as were far removed from the river, might not at the fall of the flood be pinched with the penury and want of water, which at all times they have derived and brought to them in trenches. The same King made an equall distribution  of the whole country to all his subjects, allotting to every man the like portion and quantity of ground, drawn out and limited by a fouresquare form. Hereof the King himself held yearly revenues, every one being rated at a certain rent and pension, which annually he paid to the crown, and if at the rising of the flood it fortuned any man’s portion to be overgone by the waters, the King was thereof advertised, who forthwith sent certain to survey the ground, and to measure the harms which the flood had done him, and to leavy out the crown rent according to the residue of the land that remained. Hereof sprang the noble science of Geometry,  and from thence was translated into Greece. For as touching the Pole and Gnomon (which is to say) the rule, and the twelve parts of the day, the Graecians took them of the Babylonians. This King Sesostris held the Empire alone, leaving in Ethyopia before the temple of Vulcan certain monuments to the posterity, to wit, certain images  of stone, one for himelf, another for his wife, being each of them thirty cubits: the four images also of his four sons, being each of them twenty cubits apiece. In process of time when the image of King Darius that governed Perſia should have been placed before the picture of Sesostris, the priest of Vulcan which served in the temple would in no wise permit it to be done, denying that Darius had ever achieved the like exploits that Sesostris had done. Who, besides the conquering of sundry other nations (not inferiour in number to those which had been overcome by Darius) had also brought in subjection the most couragious and valiant people of Scythia: for which cause, it were againſt reason to prefer himself in place before him unto whom he was inferiour in chivalry, which bold answer of the priest, King Darius took in good part and brooked well enough. Sesostris dying, the seat imperial came to his son Pheco,  who being bereaved of his ſight, undertook no voyage of warre, but remained quiet in his kingdom. The cause he was stricken blinde, is said to be this. At what time the waters of the flood increasing, by reason of a mighty raging wind, had drownd the low countries eighteen cubits deep. The Kyng enraged at the unaccustomed swelling of the river, took his dart and discharged it into the midst of the waters, for which his unreverent fact, the same is, that his sight incontinently was taken from him, and he became blinde the space of ten years. In the eleventh year, there arose a prophecy  in the city Butis, that the time of his misery was now expired, and that his sight should soon be restored again, if in case he washed his eyes in the water of a woman, which never knew man but her own husband. For further proof of this phetis medicine, the Kyng began first with his own wife, which working not the effect he looked for, he tried many others, but all in vain, lastly, lighting upon a poor seely woman that had never worshipped more Saincts than one, he speedly recovered his sight again, and causing all those whom earst he had proved to be gathered into one city (the name whereof was called Redclodd) he set fire to the town, and consumed them all. The King thus healed, and freely acquitted of his former miserie, began to be devout, increasing the temples of the gods with giftes of exceeding value. All which deserve for their excellency to be had in memory, and chiefly those that he offered in the temple of the sun, which were these, two mighty great stones which the Egyptians in their tongue called Obeli, in fashion like a spit or breach. 100. cubites long, and in breadth. 80. Next after him the kingdom descended to a certain man of the city Memphis, whose name in the Greek language was Protheus,  to whom the Egyptians erected a temple, which is yet to be seen in Memphis, very fair and beautiful, garnished with rich and singulare gifts. On every side whereof dwell the Phenices, a people descended of the Tyrians; whereof the place takes the name, and is termed the tents of the Tyrians. Within the temple there is standing the house of Proteus, called the court of strange Venus, under which name is meant (as I deem) Helena,  the daughter of Tindarus, who as a guest against her will, kepte residence for a time in the court of Protheus, and was termed the strange Venus, in as much as the other Venus (who has many temples in Egypt) is never called by the name of strange. Hereof  entering talk with the sacred order of the priests, they discoursed unto me, that Alexander having stolen Helena from the Spartans, and speeding himself homeward by the sea called Aegium, by constraynt of weather was driven into the Egyptian seas, and perforce againste his will, was cast ashore in Egypt. His arival was at the mouth of the flood Nilus called Canobicum, at the porte which the inhabitants term by the name of Trachex. In this place is situated a temple  to Hercules, where unto if any man’s servant or vassall fly, and get upon him the holy marks (as they call them) in token that he yields his whole allegeance to the god of that place, it is not lawful for any man to touch him, which order was kept inviolate unto our age. The servants of Alexander hearing of the laws of this temple, forsook their Lord, and fled unto it, and in humble manner submitting themselves before the god, they accused their master (whose death they all desired) showing in what manner he came by Helena and the great injury he had wrought to her husband Menelaus. The same plaint also they framed before the priests of Hercules, and the chief governour of the port named Thonis. Thonis having hard the accusation of these poor suppliants, sent in all haste to the King in these words: Know you (noble Prince) that a few days since, a certain stranger of the Trojan lignage (having committed a most villanous act in Greece, by enticing away the wife of him that had given him entertainment) is by force of tempest driven upon our coasts, we desire therefore to know your higness pleasure, whether we shall give him free passage into his country, or bereave him of that he has, and send him away. To which news the King returned an answer saying. The person you speak of, of what nation soever he be which has wrought this despiteful treachery to his host, see you apprehend and bring to my court, to the end I may hear what he can say for himself. Whereat Thonis without any farther deliberation, took this young gallant of Troy, strained his ships, and brought him with the Lady Helena and the rest of his retinue to the city Memphis, where the King at that time made his place of abiding. Being arrived at the Court, the King asked Alexander in these words: Young gentleman, what are you, and from what country are you landed here in Egypt? Alexander, who was not to seek of an answer, with a comely grace made answer to the King, descrying both his country and lineage, the place also from whence he was arrived, and to what coasts he directed his course. And where then (quoth the King) had you this goodly gentlewoman, for she seems to be a woman of no common blood: whereat my youth somewhat mammering before he could cast the plot of his excuse, was betrayed by his servants, who in humble manner on their knees, disciphered to the King the whole discourse of his treason. The vassals having ended their speech, Protheus turned himelfe to Alexander, and tucked him up with this round tale: my friend (said he) were it not for the reverence I owe to strangers, with whom my custom is not to deal by rigour, I would surely pipe you such a dance for the wicked villainy wherewith thou has abused your host in Greece, that all unthankfull wretches should take example by you how to use those that show them courtesy in a foreign land. Ah unkind wretche as you are, is this the best requital you make the Grecian for his noble usage toward you? to bereave him of his mate, the most comsortable companyon of all his days, and not contente therewith, like an arrant thief thou has despoiled his goods, the best and principal treasures of his house. You may bless the time ten thousand times, that the Egyptians yield such honour to strangers: and pack you hence from my presence with the rest of your mates, swearing by my crown, that if henceforth you be seen within the borders of Egypt, I will account you as mine enemy. As for your minion and the goods you have brought, I shall reserve, till such time as the Grecian shall come to reclaim them. By these means (said the priests) came Helena into Egypt, whereof also Homer himself seemed not to be ignorant, but of purpose rather (for that it fell not out so fittingly for his verse) he chose the other, declaring notwithstanding that some such same as this was bruted abroad, which appears manifestly in his Iliad, where making mention of the voyage of Alexander, he affirms, that by means of a contrary wind, he was tossed by sea, and recovered the land at the city Sydon in Phaenicia: read the verses that are framed by him in the praise of Diomedes, in which place these lines are sound.

There were the cloaks of gorgeous hue

so brave and princely dight,

made by the dames of Sydony,

sold to the seemly wight

Kyng Pryams son, that stole himelf

a wife of royall race,

Queen Helen highte, retiring home,

unto his native place.

Touching the same in his Odyssea in these verses.

This poison quicke and valerous

which Polydamna gave

The wife of Thonis, Helen brought,

and carefully did save.

Great store whereof in droughty soil

of scorched Egypt grow

some sovereign good, and othersome

the cause of present woe.

In like manner to Telemachus, Menelaus speaks in this wise.

And when I sought to leave the land

of Egypt, and retire,

God hundred, whom I left unserved

by vows and sacred fire.

In these verses Homer confesses that he knew of the wandering of Alexander into Egypt, forsomuch as the country of Syria is bounding upon Egypt, and the people Phaenices unto whom the city Sydon is belonging are resident in Syria. As well these therefore as also the place itself, are no small proof, nay rather a most valerous argumente, that the verses wherein it is said, that Alexander conveying Helen from Greece in three days space, with a prosperous gale, and quiet sea, arrived at Troy, were rather intruded by some other poet then invented by Homer, who contrarywise in his Iliads makes mention of his errour by sea. To leave Homer,  and come to the affairs of the Trojans, being desirous to understand of what truth these things were which are bruted to have been done by the Greeks at Troy, I sollicited the matter with the priests of Egypt, who told me in such manner as themselves beforetime had been advertised by Menelaus. After the flight of the Lady Helen, there assembled, in the cause of the king’s brother Menelaus, a puissant army of the Graecians, who embarking themselves into Teucria, and encamping in their coasts, sent in ambassage to the city Troy certain of their chief peers and nobles, amongst whom, was Menelaus brother to the King. Being entered the city, they made claim of the Lady Helena, with the goods and treasures she took with her, requiring also a sufficient satisfaction to be made for the injury. Whereunto the Trojans answerd, that they spente their speech in vain, to rechallenge either women or goods of them which they never saw, alledging, that the things they challenged were surprised by the Egyptians: neither was it reason why they should bear the faulte of others, and make restitution of that which they never had. Howbeit, the Greeks imagining they had spoken it in derision, to shift off the siege for the time, bent their whole force against the town, continuing the siege and battery so long, till they had brought it to utter ruin and subversion. The city taken, when Helena could not be found, and the same answer was rendered the Graecians as before, they gave credit at length to their words, and sent Menelaus into Egypt to the court of Protheus, whether being come, and declaring the cause of his arrival to the King, he gave him great entertanment,  restoring unto him his Lady with all his treasure, without any manner of loss or embezzelment. Nevertheless, Menelaus for all this courtesy and royal usage which he had received at the hands of the King, gave him but a poupe for his labour, doing to the country this injury for a farewell. For endevouring to depart thence, and waiting a favourable wind to fit his purpose, by means whereof, he stayed a long time in Egypt: to know the state of his voyage, what fortune should thereofter betide unto hym, he took two children of the Egyptians, slew them, and paunched out their bowels, whereby to take view of his future success. Which being known, and perceving himelf to be mortally hated and pursued of the inhabitants, he sped him thence into the Isles of Africa lying over against them, from whence also makyng as good haste as he could, the Egyptians heard no more tidings of him. Of all these things they were partly informed by the knowledge of histories, beyng much more certain of such things as were done in their country. Thus far the priests of Egypt proceeding in discoursing of Helena,  whereto I add this surmise of myne own, that if Helena had been in Troy, no doubt for ought that Alexander could have said or done, she had been delivered to the Graecians. For who would think that Kyng Priamus with the residue of that lignage were so mad, that to the end Alexander might enjoy the delight of his Lady, would imperil their own lives and their childrens, with the flourishing estate of so famous a city. In which sond opinion, if in case they had been at the beginning, yet undoubtedly they would have recanted at length when as many valiant soldiers of the Trojans, and two or three of the King’s own sons, (if any credit may be given to the poets) were most lamentably slain by the Graecians in fight. By these things I am driven to conjecture, that if Helena had been in their keeping, Priamus to raise the siege from the walls of his city, would willingly have wrought means to restore her again. Neither was Alexander heir apparaunt to the crown, so that his father being crooked with age, the administration of the kingdom should rest in his government, one there was between him and home, namely his brother Hector, as well in number of years his elder, as in nobleness of mind his better, whom it behoved not to smooth up his brother in his filthy leachery, seeing such imminent peril to threatn not only himself, but also the whole kindred and nation of the Trojans. But it was the just plague of God inflicted upon them for their wickedness, that they should neither deliver Helena whom they had not, nor be credited of the Graecians, to whom they sained not, to the end all men might learn, that they which strike with the swoord, shall be beaten with the scabbard, being evermore seen, that upon grievous injuries the gods always pour down grievous revengements. Thus much I thought convenient to speak of mine own fancy. After the decease of Protheus, Kampſinitus  took upon him the rule of the country, who in memorie of himself, left behind him certain porches of stone, planted westward against the temple of Vulcan, right over against the which, stood two images of five and twenty cubits in length. One of the which standing northerly, they call summer, and the other lying to the west, they term winter, contrary to all reason and order. This King in aboundance of wealth, and plenty of coin, so far excelled all those that came after him, that none could go beyond him, no not approach near unto hm in that kind: wherefore  desirous to possess his goods in safety, he built him a treasury or jewellhouse of stone, one of the walls whereof bounded upon the outside of his court. In framing whereof, the workman had wrought this subtle conveyance, one stone in the wall he laid in that source, that a man might easily at pleasure pluck it in or out, which notwithstanding served so fittingly to the place, that nothing could be discerned. When the building was finished, the King caused his treasure to be brought into it, minding henceforth to be secure and to lay aside all fear of misfortune. In process of time, this cunning artificer lying at the point to die, called unto him his two sons, and disclosed unto them in what manner he had provided for their good estate, in leaving a secret and most privy passage into the King’s treasurie, whereby their whole life might be lead in most happy and blessed condition. In brief, he showed them all that was done by him, delivering them the just measures of the stone, that they might not be deceived in laying it again, which the two young youths well marking, thought from that time forward to be of the King’s counsel, if not of his court, and to become the privy surveyers of his jewelhouse. Their father being dead, they made no long delay to put in execution their determinate purpose, but repairing to the court by night, they found the stone, which with small force removing it from the place, they sped themselves with plentie of coin, and so departed. In short space after the King entering his treasury, and finding the vessels wherein his money lay to be somewhat decreased, was exceedingly amazed, not knowing whom to accuse, seeing both his seals, which he had set on the door, untouched, and the door fast locked at his coming thyther. Howbeit, repairing sundry times to behold his wealth, and evermore perceiving that it grew less and less, devised with himself to beset the place where his money lay with certain greens or snares to entrap the thief in. These subtle merchants according to their former wont approaching the spring head where they had dronk so often before, one of them went in, and groping for the money, was so fast entangled in a snare, that for his life he was not how to shift, but seeing himself in these brakes, he called his brother, to whom he disclosed his evil hap, willing him in any wise to cut off his head, least being known who he was, they both might be served with the same sauce. His brother hearing his counsel to be good, did as he bade hym, and fitly placing the stone as he found it, departed home, bearing with him the head of his slain brother.

The next day the Kyng opening his jewelhouse, and spying the headless thief surprised in a gin, was wonderfully astonished, seeing every place safe, and no way in the world to come in or out at. In this quandary, uncertain what to think of so strange an event, he devised yet to go another way to the wood, causing the body of the thief to be hanged out upon the walls in open view to all that passed by, appointing certain to attend in that place, with straight charge, that if they heard any making moan or lamentation at the sight thereof, they should forthwith attach them, and bring them to the King. The Mother of these  two Brothers not able with patient eyes to behold the wretched carcass of her pitiful son, called the other brother unto her, advising him by some means or other, to take away his brother’s body and bury it, threatening moreover, that in case he neglected to accomplish it with speed, she would open all his theft and treachery to the Kyng. Whom her son endeavouring with many words to persuade, and nought availing (so tender was her affection towards her child) he set his wits abroach to the framing of some subtle conceit, to beguile and inveigle the Kyng’s watchmen. Pannelling certain Asses which he loaded with bottles of sweet wine, he proceeded forward with his carryage, till such time as he came against the place where the watch lay, where privily unstopping one or two of his bottles, the wine flowed out in great aboundance, whereat, sayning as though he had been besides himelf, he piteously cried out, tearing his hair and stamping as one utterly ignorant which to remedy first. The keepers seeing the wine gush but so fast, ran hastely with pots and cans to receive to least all should be lost, but the driver (who had already cast his plot) seemed hereat muche more enraged then before, taunting and railing at them with most bitter and reviling words. Contrarily, the watchmen giving him very fair and gentle language, he seemed better contented, leading aside his Asses out of the way to new guard them, and place his carriage in better order. Many words grew between them while he was addressing his Asses to proceed on their way, till that one of them bolting forth a merry jest, caused him to laugh hartily, so that like a good fellow, he bestowed amongst them a bottle of wine. Which courtesy they all took in very good part, requesting him to fit with them for company, and drink part of his own cost. Whereto he willingly consenting, they drank a carouse, every man his cannikin, till the wine began to run of the lies, which this coapesmate perceiving, set abroach another bottle, and began to quaff afresh, which set my keepers on such a tantarra, that being well wetted, they set more by three drams of sleep, then six ounces of wit. When all was hush, and the watchmen fast asleep, he took the body of his brother, and in mockage, shaving off the hair of their right cheeks, he returned home, being right gladly entertained of his mother. The King seeing his devices no better to proceed, but for ought he could imagine the thief still beguiled him, waxed wonderous wrath: howbeit, determining to leave nothing unattempted, rather then to let such a villain escape scot free, he built yet another trap to catch the fox in. He had at that time abiding in his court a goodly gentlewoman his only daughter, whom he tenderly loved from her childhood. This Lady he made of his counsel, willing her by the duty of a child, to abandon chastity for the time, making herself a common stalant for all that would come, on condition they should swear to tell her the subtlest and the sinfullest prank that ever they had played in all their life time, and who so confessed the facts lately achieved in embezzling the King’s treasure, and stealing away the thief, him to lay hold on, and not suffer to depart. The gentlewoman obeying her father’s will, kept open house, having great repair unto her out of all parts of the country. Now the thief which knew full well to what intent the Kyng had done this, desirous to be at oast with his daughter for a night, and fearing the danger that might ensue, being of a very pregnant and ready wit, devised yet another shift wherewithal to delude the King: he strake off the hand of his brother that was dead, and closely carrying it under his cloak, he repaired to the place where the King’s daughter lay, who demanding him the question as she had done the rest, received of him this answer, that the sinfullest act that ever he committed, was to cut off his brother’s head, being inveigled in a snare in the Kings treasury, but the subtlest in that he had deceived a sort of drunken asses, whom the King had appointed to watch the body. The Lady that had listened to his tale, hearing the news she longed for, stretched out her hand to lay hold on him, who subtly presenting her with the hand of his brother, (which being dark, she fast griped instead of his own) he conveyed himself from her and was no more seen. The King hereof advertised, was stricken with so great admiration as well of his wit in devising, as his boldness in adventuring, that forthwith he caused notice to be given throughout all parts of his government, that in case the party which had done these things. would disclose himself, and stand to his mercy, he would not only yield him free pardon, but also indue and honour him with so princely rewards as were fit for a person of such excellent wisdom. The younger yielding credit to the King’s promise, came forth in presence, and descried himself, with whom Kampſinitus joining his daughter in marriage, did him the greatest honour he could devise, esteeming him for the wisest man that lived upon the earth, holding it for certain, that the Egyptians excelled all others in wisdom, amongst whom he judged none comparable to him. The same King  (say they) whiles he was yet living, travelled so far under the ground, till he came to the place which the Graecians call the seats infernal, where he played at dice with the Goddess Ceres, and sometimes winning sometimes losing, he returned again at length, being rewarded by her with a mantle of gold. In the meanspace while Kampsinitus undertook this voyage to hell, the Egyptians kept holiday, prolonging the celebration till such time as he retired back again, which solemn observance, since our memory has been duely celebrated. But whether this be the cause of that sacred festivall, I dare not avow, howbeit, the priests showed me a certain cloak, woven in the space of one day, wherewith once a year they attire some one of their petty vicars, blinding moreover his eyes with a myter. Being in this sort attired, they conduct him to the high way that leads to the temple of the Goddess Ceres, where after they have placed him, they leave him grabling in that place, and depart their way. To whom incontinently resort two wolves, conducting the priest to the temple aforesaid, which is distant from the city twenty furlongs, where having accomplished certain rites, the wolves lead him back again to the same place. All these things they doubt not to report for certain true, which we leave to every man’s liking to judge of them as they deserve. For mine own part I have thought it meet to make relation of such things as I heard amongst them, going no farther in many things then hearsay. Amidst the infernal powers,  the Egyptians affyrme that Ceres and Liber have the chief authority. The same people were they that first held opinion that the soul of man was immortal, passing from one body into another by a continual course, as every one took his beginning and generation of another, and when it had passed through all bodies that have their being either in the land, sea, or aire, then consequently to return into the body of man again, which course it finished within the term of three thousand years: which opinion had many patrons of the Graecians, some ancient and of great authority, others of later days, usurping and challenging it for their own, of whose names I am not ignorant, albeit I mind not to recite them. The Egyptians likewise mention that to the time of Kampsinitus, religion, justice, and true order of government greatly flourished among them. After whom, the royal dignity came into the hands of Cheops,  a man fraught with all kind of vicious demeanour, and wicked conversation. For causing the temples of the gods to be fast locked up, he gave out through all quarters of his Empire, that it might not be lawful for any Egyptian to offer sacrifice, to the end, that being seduced front the service and reverence of the gods, he might securely employ them in his own affairs.  Some were appointed to dig stones in the mountain Arabicus, and from thence, to convey them to the river Nilus, where they were received of others which ferried them over the river to the root of a great hill named Africus. The whole number of those that were conversant in the King’s affairs, was ten thousand men, serving by turns, every three months a thousand. In which manner, he held the people the space of ten years, in all which time, they did nothing but hew and carry stones, a labour of no less importance (in my judgement) then to have built the pire itselfe, or tower of stone, which is in length five furlongs, in breadth ten paces, and in height where it is greatest, to the number of eight paces, being framed of stone, curiously carved and engraven with the pictures of beasts. Herein also were consumed other ten years, causing certain chambers to be cut out under the ground, undermining the stonework upon the which the towers were founded, which he provided for his sepulcher. The situation here of was in a small Island, through the which by a trench or small draught, he caused the river to have passage. The pire was made stearewise, ascending by steps or degrees orderly placed one above another. Having in such sort finished the lower work, they devised certain engines or wrests to heave up stones from the ground to the firſt stair, and from thence to the second, and so consequently till they came to the place where the stone should lie, having upon each stair a wreast: or (that which is more likely) using one for all, being framed of light wood, to the intent it might the more easily be removed. The gross work finished, they began to polish and beautify the tower from the top downwards, coming last of all to the neathermost stair, wherein they made a final end and conclusion of the beauty and grace of all their wookmanship. In this pire, were entailed certain letters in the Egyptian language, declaring the expence the King was at in the time of his building, for sustardseed, onions, and garlic, which (as I remember) the interpreter told me, did amount to the sum of a thousand six hundred talents. If this were so, how much shall we deem to have been spent upon other things, as upon tools, engines, victuals, labouring garments for the workmen, being ten years busied in these affairs? I reckon not the time wherein they were held in framing and hewing of stones to set them in a readiness for the main work: neither all the space that passed over in the conveyance and carriage of the stone to the place of building, which was no small numbers of days, as also the time which was consumed in undermining the earth, and cutting out of chambers under the ground, all which things drave the King to such a narrow straight, that he was said to clout out his devises with a most wicked invention, which was this: Perceiuing his golden mine to draw low that the devil might dance in the bottom of his bag and find never a cross, he made sale of his daughters honesty, willing her to entertain tag and rag all that would come, in case they refused not to pay for their pleasure, since Venus accepts not the devotion of such as pray with empty hands and threadbare purses. The Lady willing to obey the hests of the King her father, devised also the mean to prolong the memory of herselfe, and to advance her same to the notice of all ages that should ensue, wherefore she made request to such as had access unto her, to give her a stone to the building and erection of a work which she had determined, wherewith (as the brute goes) she gave so many stones as served to the framing of a whole pire, situate in the midst of the three former, in full view and prospect to the greatst pyramid, which is every way an acre and an half square. Ensuing the reign of Cheops, whose kingdom continued the space of fifty years, the chief governement was committed to Chephrenes  his brother, which followed the steps of his predecessour as well in other things, as also in building of a pyramid, howbeit, not so huge and great as that which his brother had finished before him, for we took the measure of them all. Moreover, such underwork wrought out in caves and chambers under the ground as is to be seen in the pyramid of Cheops, are wanting in this, besides the laborious and toilsome work which they had to derive and draw the river to that place, which has his course through the midst of the former pyramid, beaming in the whole Island wherein it is situate: within the compass whereof, they affirm that Cheops himself was buried. By whom in his lifetime, an house was framed of one stone alone, Diversly coloured, which he had out of the country of Ethyopia, forty foot lower then the pyramid itself, yet planted and built upon the selfsame soundation. Chephrenes also (by the computation of the Egyptians) ruled the country fifty years, by which means they make account that their misery continued an hundred and six years, at which time, the temples of their gods were unfrequented, abiding still from time to time sealed up and unopened, wherefore these princes the Egyptians will not name for the hatred they bear them, calling their pyramids the towers of the shepherd Philitio, who at that time kept sheep in those places. Chephrenes dying, yielded the Kingdome to Mycerinvs,  the son of his brother Cheops, who eskewing the wicked acts and detestable practises of his father, caused the temples to be set open, giving liberty to the people being so long distressed under the government of his father and uncle, to follow their own affairs, and return to their ancient custom of sacrifice, ministring justice  above all the Kings that were before him, for which cause, none of all the princes that have born rule in Egypt is so greatly praised and renowned, both for other causes which were wisely taken up by him in judgement, and chiefly for this, that a certain Egyptian much complayning that the King had wronged him in deciding his cause, he commanded him to value the loss which he had suffered by him, which the party doing, he gave him so much of his own goods to make him a recompence. Mycerinus in this wise governing the common weal with great clemency, and seeking by virtue to advance his same; was suddenly daunted by a great misfortune, the death of his only daughter, having no more children but her, which was the first and greatest heartbreak that befell him in his kingdom. For which cause, being stricken with sorrow above measure, and desirous to solemnize her funerals by the most royal and princely kind of buryal that could be devised: he caused an oxe to be made of wood, inwardly vauted and hollow within, which being laid over and garnished most curiously with gilt, he inclosed therein the vain and forlorn corpse of his best beloved daughter. This royal tomb was not interred and buried in the ground, but remained unto our age in the city Sais in open view, standing in a certain parlour of the King’s palace, adorned and set forth for the same purpose, with most beautiful and costly furniture. The custom is evermore in the daytime to cast into the belly of the oxe sweet and precious odors of all sorts that may be gotten: and in the night to kindle a lamp, which burns by the tomb till the next day. In a chamber next adjoining are certain pictures of women that were the concubines of Mycerinus, if we may believe the talk of those that in the same city of Sais are professors in religion, forsomuch as there are seen standing in that place certain mighty images made of wood, twenty or thereabouts in number, the most part of them bare and naked, but what women they resemble, or whose pictures they be, I am not able to alledge more then hearsay, notwithstanding, there were which as touching the gilded oxe, and the other images framed this tale, that Mycerinvs being enamoured of his own daughter, dealt unlawfully with her besides the course of nature, who for intollerable grief hanging herselfe, was entombed in that oxe by her father: the Queen her mother causing the hands of all her gentlewomen to be cut off, by whose means she had been betrayed to serve her father’s lust, for which cause (say they) are these images portrayed, to declare the misfortune which they abode in their lifetime. But this is as true as the man in the moon, for that a man with half an eye may clearly perceive, that their hands fell off for very age, by reason that the wood through long continuance of time was spoke and perished, which even to our memory were to be seen lying at the feet of those which were portrayed. The oxe wherein the young princess lay, was sumptuously clad, and arrayed all the body with a gorgeous mantle of Phenicia, his head and neck being spanged and laid over with braces and plates of gold of a marvelous thickness. Between his horns was set a globe or circle of gold, glistering as the sun. Neither is the oxe standing and born up upon his feet, but kneels as it were on his knees, equal in bigness to a great heighfer.  The manner is once a year to bring this image out of the parlour wherein it is kept, having first of all well beaten and cudgelled a certain image of one of their Saints, whom in this case we think it not lawfull for us to name. The talk goes, that the Lady besought the King her father that being dead, she might once a year behold the sun, whereof sprang the custom and manner aforesaid. After this, there befell unto him another mischief that ſate as near his skirts as the death of his dilling, insomuch that he was ready to run beyond himelf for sorrow. A prophecy arose in the city of Butis, that the tearm of six years fully expired, the King should end his lyfe, leaving his Kingdom to be ruled of another. Whereof the Kyng being advertised, and greatly grieving at the rigorous and unjust dealing of the gods, sped a messenger to the place where the seat of prophecy was held, to expostulate with the god, for what cause (since his father and uncle who had been so unmindful of the gods, shutting up their temples, and making havoc of the people had lived so long) he himself that had dealt better with them, and caused these things to be restored again, should so soon be deprived of the benefit of life, to whom answer was made, that his days were therefore shortened because he took a wrong course and did not as he should do, being appointed by the celestial powers, that the country of Egypt should suffer misery, and be afflicted by their princes the space of an hundred and fifty years, which the two former princes well understanding, was nevertheless by him neglected and left unperformed. Micerinus hearing this sound reply, and perceiving that his thread was almost spoon, set all at revel, making great provision of lights and tapers, which at eventide he caused to be lighted, passing the night in exceeding great mirth and princely banquetting, letting slip no time wherein he either wandered not alongst the river, and through the woods and groves of the country, or entertained the time in some pleasant devises, following all things that might either breed delight, or bring pleasure, which things he did, to the end he might prove the prophecy false, and convince the god of a lie, making twelve years of six,  by spending the nights also as he did the days. Micerinus also built a pyramid, not equall to that which his father had set up before him, being in measure but twenty foot square, framed quadrangularly, and another lower then that, of three acres in compass, being built to the midst of the stone of Ethyopia. There be of the Graecian writers that suppose this tower to have been erected by a woman of notable same, called Rhodope,  who miss of their account, not seeming to know what that Rhodope was of whom they speak. Besides, it is very unlikely that Rhodope woulde ever have enterprised a work of so great value, wherein infinite thousands of talents were spent before it came to perfection. Lastly, it was not in the days of this prince that Rhodope flourished, but under the governement of Amasis, many years passing from the time of those princes that planted the pyramids, to the days and age of Rhodope. This gallant dame was by country a Thracian born, the bondmaid of one Iadmon, whose abiding was in the land of Samos in the city of the god Vulcan, who in the time of her bondage, was fellow servant with Aesop the inventer of fables, to whom this smooth minion had a months mind and more, for which cause, being given out by the oracle at Delphos, that it might be free for any man to slay Aesop that would, and take penance for his soul for his faulte committed, there was none sound that would put him to death, but the nephew of Iadmon that came by his son, who was also named Iadmon: whereby we may gather that Esop was a slave and vassall to Iadmon. The death of Aesop wounded Rhodope with so great fear, that she took her flight forthwith into Egypt, accompanied by one Xanthus a Samian, where she set forth herself to the sale of such, as rather then Venus should be shut out for a Saint, thought it no idolatry to worship idols. While she abode in Egypt, she was redeemed and acquit of her servitude by one Charaxus, who purchased her liberty by a great sum of money. This Charaxus was of the country of Mitilene, son of Scamandronymus, and brother to Sappho the notable poetess. By these means came Rhodope to be free, and remained still in Egypt, where she wan so great credite and liking of all men, that in short space she grew to marvellous wealth, being such as far in deed surmounted the degree of Rhodope, but yet amounted not to the building of a pyramid. By the tenth part of which her substance, it is easy for any man to guess, that the mass and sum of money which she had gathered, was no such miracle as it is made to be. For studying to be famous and remembered in Greece, she devised a work which had never been imagined or given by any other, which in remembrance of herself she offered in the temple of Delphos. Wherefore of the tenth part of her riches which she sent to the temple, she commanded so many iron spits to be made (which were employed to the rosting of oxen) as the quantity of the money woulde afford that was sente thither by her. These spits at this present stand behind the altar, which the people of Chios erected just overagainst the temple. Howbeit, such arrant honest women as are fish for every man, have in no place the like credit, as in the city of Naucrates. Forsomuch as this stalant of whom we speak, had her same so bruted in all places, as almost there was none in Greece that had not heard of the same of Rhodope. After whom, there sprang up also another as good as ever ambled, by name Archidice,  whose virtues were blased very far, but not with like same and renown as her predecessour, with whom, Charaxus was so far gone, that retiring home to Mytelene, he was almost besides himself, as Sappho makes mention, inveighing in verse against his folly. We have thus far digressed to speak of Rhodope, we will now return to the text again. Next after Micerinus, ensued the reign and dominion of Asychis,  by whom (as the priests report) was consecrated to Vulcan a princely gallerie standing to the East, very fair and large, wrought with most curious and exquisite workmanship. For besides that it had on every side embossed the strange and lively pictures of wild beasts, it had in a manner all the graces and sumptuous ornaments that could be imagined to the beautifying of a work. Howbeit, amidst other his famous deeds, this purchased him the greatest dignity, that perceiving the land  to be oppressed with debt, and many creditors like to be endamaged by great loss, he enacted forthwith, that who so borrowed aught upon credit, should lay to pledge the dead body of his father, to be used at the discretion of the creditor, and to be buried by him in what manner he would, for a pennance to all those that took anything of loan: providing moreover, that in case he refused to repay the debt, he should neither be buried in the tombe of his father, nor in any other sepulcher, neither himself, nor the issue that should descend and spring of his body. This prince desiring to surpass all that had been before him, left in memorie of himself an excellent pyramid built all of clay, wherein was a stone set engraven in these words: Compare me not to the rest of the pyramids, which I surmount as far as Jupiter excells the meaner gods, for searching the bottom of the river with a scoup, looke what clay they brought up, the same they employed to the building of me in such form and bigness as you may behold. And this did Asychis imagine to advance the same of himself to the time to come.

After whom, the scepter was held by one Anysis  a blind man, inhabiting in a city called after his own name Anyſis. In time of whose reign, Sabbacus King of Ethyopia invaded Egypt with a mighty power. Where at the poor blind King greatly affrighted, crop privily away, and gained a privy covert in the marrish places of the country, leaving the government to Sabbacus his enemy, which ruled the same 50. years, whose acts are mentioned to have been these. If any of the Egyptians made a trespass, he never used to do any man to death for his offence, but according to the quantity of his fault, to enjoin him to arrest and make higher by foreign supply of earth and stone, some part of the city wherein he dwelled, for which cause, the cities became very high and eminent, being much more lostly situated then before. For first of all in time of Sesostris such earth as was cast out of the trenchs (which were made to give the water a course to the cities that were far off) was employed to the elevation and advancing of the low towns, and now again under this Æthyopian they had increase of fresh earth, and grew to be very high and lofty. Amongst the rest, the noble city of Bubastis seems to be very haughty and highly planted, in which city is a temple  of excellent memory dedicate to the Goddess Bubastis, called in our speech Diana, then the which, albeit there be other churches both bigger and more richly furnished, yet for the sightly grace and seemliness of building, there is none comparable unto it. Besides, the very entrance and way that leads into the city, the rest is inform of an Island, enclosed round about with two sundry streams of the river Nilus, which run to either side of the path way, and leaving as it were a lane or causey between them, without meeting, take their course another way. These arms of the flood are each of them an hundred foot broad, beset on both sides the banks with fair braunched trees, overshadowing the waters with a cool and pleasant shade. The gate or entry of the city is in heighth 10. paces, having in the front a beautiful image. 6. cubits in measure. The temple itself situate in the midst of the city, is evermore in sight to those that pass to and fro. For although the city by addition of earth was arrered and made higher, yet the temple standing as it did in the beginning, and never moved, is in manner of a lofty and stately tower, in open and clear view to every part of the city. Round about the which goes a wall engraven with figures and portraits of sundry beasts. The inner temple is environed with an high grove of trees, set and planted by the hand and industry of men: in the which temple is standing an image. The length of the temple is every way a furlong. From the entrance of the temple Eastward, there is a fair large casey leading to the house of Mercury, in length, three furlongs, and four acres broad, all of fair stone, and hemmed in on each side with a course of goodly call trees planted by the hands of men, and thus as touching the description of the temple. Likewise they make mention in what manner they shifted their hands of the Ethyopian prince,  who admonished in his sleep by a vision, hastened his flight to depart the country. There seemed unto him one standing by his bedside, willing him in any wise to assemble together the priests of Egypt, and to cut them all asunder by the waste: which the King pondering in his mind, said thus, I wel perceive that the gods would pick a quarrel against me, that by the doing of some villany or other, I might either incur their hatred, or the displeasure of men, but since the time of my rule in Egypt, which by the oracle was predestined, is now expired, I will kindle no more coals then I may well quench, wherewith departing the country, he left the governement to the seed of the Egyptians, and retired himself into his own land. For abiding beforetime in Ethyopia the oracles which the Ethyopians use, gave out to the King, that he should bear rule 50. years in Egypt, which time being finished, Sabbacus sore troubled with the strange ſight of his dream, of his own proper will departed the lists of the country. Insuing whose flight, the blind King forsaking his nest in the fens, came out, and showed his head again, exercising governement as he had done before, having wonderfully enlarged the Island where he lay, with addition of ashes and fresh earth. For whosoever of the Egyptians came unto him either with grain or other provision, his manner was to give him in charge, that unwitting to the Ethyopian prince (who then withheld from him the right of his kingdom) he should present him with a load or two of ashes. This Isle before the time of Amyrtaeus was unknown to any man, named in the Egyptian language Elbo,  being in bigness. 10. furlongs. Next after whom, the title royal was resigned over to a certain priest called Sethon, serving in the temple of the god Vulcan by whom, the soldiers of Egypt were abused and had in contempt as men unfit, and not serving for his purpose. Wherefore beside other slaunderous taunts and reviling words, wherby he sought at all times to grieve them, he bereaved them also of such lands and revenues as had been granted unto them by the former Kings: for which cause, after that Senacherib King of the Arabians and Assyrians had invaded Egypt with a mighty power, they refused to yield him ayd and assistance in his wars. The priest driven to this sudden blank, not knowing how to shift, withdrew himself into a close parlour, where complaining himself before his god, he showed what great and imminent perils were like to befall him. As he was in this sort powring out his tears and pitiful complaints before his image, he fell asleep, where there seemed to appeare unto him the strange form of his god, willing him to be of good consort, and met his enemies in the field, not fearing the event of battle, forsomuch as he would send him sufficient aid to assist and succour him. Master parson taking hart of grace by this blessed vision, took with him such of the Egyptians as were willing to follow him, and encamped in Pelusia, on which side only Egypt lies open, and may be invaded by foreign power, in whose cause, not one of the soldiers would move a foot to follow him out of doors, but peddlers, tinkers, and common guards that strayed here and there about the country. Being arrived at the place before named, in the night season, there came into the tents of their adversaries an huge multitude of field mice, which gnawed their quivers, but in sunder their bowstrings, and the braces off their shields, that in the morning being disfurnished of their armour, they betook themselves to flight, not without the loss of many souldiers. Herehence is it that the picture of the same prince graven of stone, is seen standing in the temple of Vulcan with this title and inscription, Learne by me to fear God.  Thus far went the Egyptians and their priests in describing the continual succession of their kings and governors, alledging that from the first King unto this priest of Vulcan before mentioned, were 341. generations. Three hundred generations contain ten thousand years, forsomuch as to three progenies of men are assigned an hundred years, so that the residue of the progenies which were 41. are valued at 1340. years. Likewise they affirmed, that in the course of ten thousand three hundred and forty years, there appeared no god in Egypt under the proportion and shape of a man, neither could any such thing be mentioned to have fallen out under the governance of any of their princes, howbeit, within the term of years aforenamed, these strange alterations  were marked in the sun at four sundry times. Two sundry times it was seen to rise from that place where it is now wont to fall, and in like manner to set in those regions from whence it now arises, which also came to pass two feveral times. Ensuing which things, there was no change in the country, no alteration in any point, neither as touching the effects and course of the river, nor for any maladies, death, or inconveniences in the land. In like sort, before Hecataeus the writer of monuments (by whom in the city of Thebes a rehearsal was made of the whole discent of his stock and kindred, fetching his progeny from the xvi. god) the priest of Jupiter did this, (as also to myself that made no relation of mine alliance) leading us into a large chapel or house of prayer, they showed us both the number of our ancestry according to our own account. Wherein also stood the images of certain chief priests and Bishops in such form and manner as every one had led his life, where, by orderly discent and issue they showed us in what manner the son had evermore succeeded his father in the office of priesthood, reciting every one of their images untill they came to the last. Herein also they disliked the speech of Hecataeus that sought to fetch his progeny from the xvi. god, making him another account of his kinsfolk and allies, showing him how absurd a thing it was, and disagreeing from reason for a man to derive his issue from a god. For which cause, in reciting the genealogies, they disproved his account in this wise, relating how each of these images were in their speech named Pyromis, which name they took by descent, the son from the father by line all course to the number of 345. whose pictures were standing in the same oratory. These Pyromes (as they termed them) were such men as had no affinity with the gods, neither could challenge their progeny of any one of the chief nobles and potentates, being such as the Grecians call καλὸς κἀγαθὸς, that is, an honest, simple, and well meaning man. Of which sort were all those whose monuments were extant in the place very far from being allied with any of the gods. Before these men, the gods themselves were rulers in Egypt, having their dwelling and abode together with men. Notwithstanding, being many in number, they governed not the country all at once, but some one of them for a time, or each in course, til at length the scepter came to the hands of Orus son of Osiris whom the Graecians call Apollo. The last and youngest of all the gods by the Grecians account, are Hercules, Dionisius, and Pan. Albeit Pan with the Egyptians is a grandsire god, one of the most ancient among them, in the number of those eight that are the chief and principal. Hercules is reckoned in the number of the xii. meaner saints. Dionisius among those that are called the iii. saincts, issued of the xii. formr. From Dionisius (who is said to be the son of Cadmus by Semele) unto this our age, are 6000. years. From Hercules sprong of Alcmena to this time welny 9000. From Pan son of Mercury, begotten of the Lady Penelope, unto these days wherin we live, the time is not so long as from the Trojan war, to say, 8000. years or thereabouts. In all these things we leave it free to everyone’s fancy to follow what he will, ourselves best liking of the common opinion which is generally received of all men. For if these gods being renowned with great same in Graece,  had there also wasted the whole course of their age (as Hercules descended of Amphytrio, Dionisius of Semele, Pan of Penelope) happily some man would have said that the Egyptians had worshipped some other gods, which being of the same name with these before mentioned, were notwithstanding in time long before them. Now the Graecians themselves confess, that Dionisius being begotten by Jupiter, was no sooner born, but he cleaved fast to his father’s thigh, and was carried away by him into Nyssa, which is a town in Ethyopia near unto Egypt. Of Pan they make short work, as ignorant in what part of the world after his birth he was brought up and nourished. Whereby it is easily conjectured, that the names of these gods came of later days to the ears of the Graecians, and that according to that notice, they began to frame for each of them a cradle in Greece, as though they had been born there, planting more upon hearsay, then certain truth.

Thus far we have followd the sayings of the Egyptians, from hencefoorth minding to set down the consent of others, wherein they accord with the people of Egypt as concerning such things as were done in that country, adding thereto such matters as ourselves have been beholders of, and eyewitnesss.

The last King  (being as before was mentioned the priest of Vulcan) leaving the seat imperial void by his death, the Egyptians being now at liberty, and yet unable to live without the aid of governemēt, chose unto themselves 12. princes, dividing the whole land into so many parts. These 12. joining between themselves mutual kindred and affinity, exercised the authority and office of Kings, establishing mutual league and covenants, that none should encroch or gather upon another, but holding himself satisfied with an equal portion, should live in friendship and amity with the rest, which their league and agreement they sought by so much the more diligence and warines to confirm and strengthen, for that in the first entrance to their kingdoms a prophecy was given out, that who so dranke of a brasen mazer in the temple of Vulcan, should be King alone over the whole land. When the sacred rites and ceremonies observed in striking of league and making covenant were duly accomplished, it liked them all to leave some common monument or work behind them to the continuance of their memories, which they did, making a labyrinth or maze  somewhat above the pool called Maeris toward the city, much more greater and famous than the brute goes. This I beheld with mine eyes, being named The Maze of the Crocodyles: for if a man would frame his conjecture according to the report which the Graecians make thereof, measuring the walls and beauty of the work after their account, certes he shall give but a beggerly judgement of so sumptuous and magnificent a building. For albeit the temple of Ephesus be an excellent and worthy monument, and the church or religious house of Samos, yet are they nothing in respect of the pyramids in Egypt, one of that which may well stand in comparison with all the renowmed works of Greece, and yet euen these are far excelled and surmounted by the labyrinth. In this princely monument are 12. most fair and sumptuous havles, whose gates open opposite each against other, 6. standing north near adjoining together, the other 6. south, garded about with the same walls. The rooms and lodgings therein contained, are of two sorts, some lower, wrought cellar wise under the ground, other above these, being together in number three thousand and six hundred. Of such rooms as were situate in the second story, ourselves had the full ſight and view, speaking no more therof then we beheld with our eyes, following in the rest the report of others, forsomuch as the under buildings were kept covert from the sight of all that were travellers, because in them lay the tombs of those Kings that were the founders of that place, with the bodies and dead carkasses of the sacred Crocodyles. Thus of the neathermost house we speak by hearsay, of the lodgings above viewing with our own eyes, more strange and wonderful miracles then could be wrought by the help of men, for the sundry turnings and windings  leading from one chamber to another, did wonderfully amaze and astonish my wits. Out of the great halves we go into certain parlours, wherehence the way leads in other bedchambers, next unto which are situate divers secret lodgings that open into the six great halves, standing on the contrary part of the court, all which are coped over above with wrought and carved stone, encompassed also with a wall of most fair and beautiful stone, engraven with sundry sorts of pictures. Every one of the halves are laid with smooth white stone, beautified on each side with a goodly course of pillars. To one corner of the Labyrinth is adjoining a pyramid or tower of stone, being sorty paces, wherein are the pictures of many strange beasts hewn out and carved of stone. To this tower is a way undermined in the ground. Notwithstanding, for all the wonders that are to be seen and marked in the Labyrinth, the pool called Maeris, near bounding unto the same, has (in our judgement) sundry things thereto belonging of far greater admiration. The compass of this pond is three thousand six hundred furlongs, and sixty Schoenes as they term them, containing alltogether as much space as the sea coast of the country of Egypt. The length of the pool lies North and south, being in depth where it is highest fifty paces. Now that it has not sprong naturally in that place, but rather has been wrought and digged by the travail of men, this is an evident proof, for that welnye in the midst of the pond are planted two mighty towers of stone appearing fifty foot above the water, and being as much under. On the top of each tower is a great image wrought of stone, ſitting in a chaire of majesty, so that the towers contain in heigth an hundreth paces. An hundredth full paces do make a furlong of six acres. A pace contains six feet, or four cubits. A foot is four times the breadth of the hand. The water of Moeris is not naturally flowing from any spring belonging thereto (the ground being exceedingly patched and dry) but is derived from the river, the water having recourse into the pool every six months by ebbing and flowing. The six months wherein the water is retiring out of the pond, the multitude of fish which is there taken, encreased the King’s fisk every day by a talent of silver, and at such time as it reflows again, it brings advantage of twenty pound a day. This pool, the inhabitants affirm, searches through the vames of the earth, and sheds his waters into the Syrians or quicksands of Africa, undermining a secret course into the main land towards the countries of the West, fast by the side of an huge mountain which appears over the city Memphis. Now forsomuch as I could not discern how all the mold should be bestowed that was cast out of the pool at the first making thereof, being desirous to know what was become of it, I questioned with the inhabitants of those places as touching the same, whose answer was, that it was employed to the repairing of the banks of Nilus, and much of it thrown down the river, whose speech obtained the more credit with me, for that I remembred the like thing to have been done at the city Ninus, one of the chief cities of Assyria. In this city it fell out in ancient time, that certain good fellows wanting silver, determined to visit the King’s treasury, who at that time was Sardanapalus abounding with infinite sums of treasure, which for that it lay safely guarded under the earth in houses undermined for the purpose, these yonkers aforesaid beginning at their own houses, made a way under ground, directly leading to the palace of the King, voiding all the mold which they digged, into the river Tigris by night, which flows fast by the city, until they had brought their enterprise to pass. After the same manner it fell out in Egypt, in casting the lake of Maeris, saving that the one was digged by night, the other by day, but in this also, the greatest part of the void earth was cast into Nilus, and dispersed by the stream. And in this manner say the Egyptians, was the pool of Maeris first made. Now when as the 12. Kings of Egypt had practised equity every one within his own territory, they drew together at a certain time to do sacrifice in Vulcan’s temple, where (as the manner was) the last day of the festival, the priest ministred wine unto them in certain chalices of gold reserved for the same use, where happily missing of his number, having but xi. cups for xii. princes, Psammitichus standing last, took from his head a brasen costlet, and for want of a cup, dranke therein. In like manner fell it out with the rest of the princes, that every one was there present in his headpeece of brasse. In thus doing, it was deemed that Psammitichus meant no craft or leger de•ayne, but had a plain and simple meaning. Howbeit, it could not sink with the rest but that he did it of purpose, and coming in mind of the oracle that was given them, that whosoever drank of a brasen chalice, should usurp the whole pyramid alone: weighing his fact, and finding that it was committed by error, they thought it not meet to put him to death, but depriving him of the greatest part of his dominion, banished him into the marrish country, with special threats, that he should not meddle with any part of the country besides. Notwithstanding, Psammitichus  having put to flight Sabbacus the King of the Ethyopians, and chased hym into Syria, after this conquest was acquitted of his exile, and restored again by those Egyptians which are of the tribe of Sais, wherefore, once again using government with the rest of his confederates, for the old grudge of the brasen helmet, they forced him to take the fens again. Recounting therefore with himself the great despight they had wrought him, determined soon to revenge his cause upon those that had pursued him, and speeding a messenger to the oracle of Latona in the city of Butis, which of all the seats of soothsaying is of greatest truth, answer was given him to be of good courage, he should have helpe enough by brasen men that should arise from the sea. Which prophecy for the strangeness thereof could hardly sink into his brains, to make him hope for the help of brasen soldiers. Not long after, certain pirates of Ionia and Caria proling alongst the seacoasts for their pray, were by constraint of weather driven upon the shores of Egypt, where going on land all in armour of brass, a certain Egyptian ran to Psammitichus in the fens, and for that he had never before seen any in the like array, he told him that certain brasen men were sprong out of the sea to waste and despoil the country. Psammitichus reknowledging the truth of the prophecy, forthwith joined himself in amity with the rovers, inducing them by great and large promises to abide with him, which being by him in like sort obteined, with this fresh supply of foreign aid, and the help of such Egyptians as favoured his cause, he provided against the rest of the princes. Having the whole governemente alone, he made in the city of Memphis certain porches sacred to the god Vulcan, lying upon the south wind, and overagainst the porches a fair large hall dedicated to Apis, wherein the god Apis at such time as he appeared, was relieved and nourished. This place was beset round with stately pillers, and engraven with sundry similitudes and imbossements of beasts, foules, and fishes. Wherein also in place of some pillars are planted divers fair images of no less then twelve cubits in bigness. To these foreigners of Caria and Ionia, by whom he was helped in his wars, Psammetichus gave certain men places to dwell in, lying on each side of the river Nilus called the Tents, whereof being possessd, he performed all such promises besides that were covenanted between them. Moreover, he put unto them certain young imps of the Egyptians to be instructed in the Greek language, from whom, by discent of issue came those which are now interpreters in Egypt, and use the Greek tongue. A long time did the people of Ionia and Caria inhabit those places lying against the sea, somewhat above the city of Bubastis, situated at the mouth of Nilus, which is called Pelusiacum, from whence, they were afterwards translated by King Amasis into the city Memphis to guard him against the Egyptians. After the Greeks were thus settled in Egypt, the people of Greece had traffic thither, by which means, such affairs as were achieved in that country from Psammitichus following, are certainly known of us without any error. These were the first that inhabited Egypt, being of a divers language from the homelings. In like manner, from whence they fleeted thither, the reliques of their ships wherein they came, the old posts and groundreels of their houses were showed me. And these were the means whereby Psammitichus obtained the dominion of Egypt. As touching the oracle or seat of prophecy, we have made many words, and will make more, as of a thing most worthy to be mentioned. This oracle is planted in the temple of the Goddess Latona in a great city named Butis standing against the mouth of Nilus which is called Sebenniticum, into the which they have entry that from the upper part of the sea cut against the stream. In this city also are the temples of Apollo and Diana, and the great palace of Latona, wherein is the place of divination, having a gallery belonging to it ten paces high. Herein such things as might lawfully be seen, and deserved greatest admiration, of those I mean to make report. In this temple of Latona is a small chapel framed of one stone, whose walls being of equal heigth, were in length forty cubits: which semblably was coped over the top with another stone, being four cubits in thickness. Wherefore of all those things that were pertaining to the temple, there was nothing that deserved greater wonder then  this little chapel. Next to this is an Island called Echemmis standing inthe midst of a deep and wide lake a little besides the chief temple, which the Egyptians suppose to swim and to be born up of the waters. Howbeit, I neither saw it swim nor move, marveling very much (if it were true) that an Island should be carried in the waters. In this Isle is planted the temple of Apollo, a great and sumptuous building, likewise three rows of altars, and many fair palm-trees, some very kind and bearing fruit, other fruitless and barren. The Egyptians also render a cause of the swimming of this Island, saying thus: that at what time Latona  (which is one of the eight saints that are of greatest antiquity amongst them) dwelled in the city of Butis whereas now the oracle is held: she took the safeguard of Apollo commended unto her by his mother Isis, and preserved his life in the same Island, beyng at that time steadfast and immovable, when as Typhon made so diligent searche in all places to find out the son of Osyris. For here we must understand, that this people imagine Apollo and Diana to be the children of Dionisius and Isis, and that Latona was but their nourse and bringer up, that delivered them from peril. Apollo in the Egyptian tongue is called Horus. Ceres has the name of Isis: Diana, of Bubastis, from whence Aeschilus the son of Euphorion drew his opinion, which alone of all the rest of the poets makes Diana daughter to Ceres, after which event, the Isle (say they) became loose, and was marked to float and move in the water. Psammitichus governed in Egypt 54. years,  29. of the which he spent in the siege of the great city of Syria, which at length he subdued. This city is called Azotus, which of all the cities that ever we heard of, substained the longest assault. Ensuing the reign of Psammitichus, the government of the country fell to Necus  his son: by whom, first of all was the channel digged that leads to the red sea, which afterwards was cast afresh, and made deeper by Darius the Persian. The length of this course was four days sailing, the breadth such, as two reasonable vessels of three oars apiece might well sail in it together. The water which is derived from Nilus into this channel, flows into it a little above the city Bubastis, against a town of Arabia named Patumon, and so continues his course unto the red sea. They began first to dig from the plain of Egypt towards Arabia, for all the country above the plain is filled and occupied with a course of great mountains near unto the city Memphis, wherein are many pits and quarries of stone, wherefore from the root of this mountain is the channel derived, continuing a long course towards the East, until it come to the place where the hill parts in twain, which distance and separation between the mountains opens to the south regions, and leads to the narrow seas of Arabia. In the digging of this course there perished an hundred and twenty thousand of the people of Egypt. When this enterprise was half done, Necus brake off and left it unfinished, being discouraged by a prophecy that told him that he toiled for the profit and behoof of a Barbarian. The Egyptians term them all Barbarians which are of a sundry language. Necus therefore leaving his work unfinished, applied his study to the provision of war, gathering soldiers, and preparing a fleet of warring Ships, some of the which were built at the North seas, others in the straights of Arabia at the red sea, some tokens whereof are yet to be seen in the same places. This Fleet he  employed in his affairs continually so long as it fitted him to the use of war. Forsaking afterwards the sea, and giving himself to battles by the land, where, in a conflict with the Syrians at a place named Magdolos, he wan the renown of the field, and after the battle was ended, took the great city Caditis. And being very neat and fine  in his apparrel, he sent a suit of his bravest array to Apollo in Branchidae, a certain field of the Milesians. In the end, after he had held the Kingdom seventeen years, he then died, leaving the title of his sovereignty to Psammis his son.  During whose reign, a certain people called Helus sent messengers abroad into all regions, to give them to understand how by them was devised a game in Olympus of greater admiration and equity, then by any that ever had used that place, supposing that the Egyptians (who had the praise of wisdom above all nations) could not better or more justly dispose of these matters then themselves. When they were come into Egypt, and had told the cause of their arrival thither, the King assembled such of the Egyptians as were most excellent for grave and sage advice above the rest. To whom, when the Helians had made discourse of all those things which they had ordained in the setting forth of this noble combat; and had asked the Egyptians if they could devise anything better, after deliberation had of the matter, they asked the Helians whether they had enacted that citizens should maintain the controversie against strangers, or otherwise, who answered, that it was indifferently lawful for all to strive of what country soever he were: whereto the Egyptians replied, that it could no wise stand with justice, forsomuch as one citizen would show favour to another, and by that means by partial dealing do injury to those that came from far, so that in case they would order the matter with more equity, and for that cause had arrived in Egypt, it were better to make the game for strangers alone, not suffering any of the Helians to strive. These things the Egyptians put into their heads and sent them packing. Psammis having reigned full out six years,  and making a voyage of war into Ethyopla, incontinently died. After whom, succeeded his son Apryes  the most fortunate of all the princes that had ruled before him, excepting Psammiticus his great grandsire, governing the country 25. years. During which time, he warred upon Sydon and fought with the people of Tyrus by sea. Howbeit, fortune owing him a despight, she paid him home at length, the cause where of, we briefly touch at this present, deferring a more ample discourse of the same, till we come to speak of the affairs of the Punickes. When as therefore undertaking a journey against the Cyrenians he had suffered great loss of his men: the Egyptians continuing hatred against him, denied their allegeance and rebelled, supposing that he had betrayed their lives on purpose, to the end that with more security he might governe those that remained. For which cause in great disdain, as well such as forsook him and returned home, as also the friends of these that had died in the battle, stood at defiance with the king, renouncing all duties of subjection. Apryes witting hereof, sent Amasis  to treat peace with them: who, when he came and in many words had rebuked their disloyalty, one of the Egyptians standing behind him clapt a Costlet on his head, saying he had done it to make him King. Amasis nothing discontent herewith, was no sooner proclaimed King by the rebels, but forthwith he put himself in a readiness to encounter with Apryes. Apryes understanding this, sent one of the Egyptians named, Patarbemes a man of approved virtue, with special charge to bring to him Amasis alive. Who arriving speedly at the place where he was: told him the King’s pleasure. Amasis sitting on horseback and encouraging those that were about him, commanded Patarbemes to bring Apryes unto him: Patarbemes once again willing him to make speed to the King, who had sent for him: he answered that he would come with all speed possible, saying, that the King should have no cause to complaine of his slackness, for he purposed, god willing, to be with him shortly, and bring him more company. Patarbemes perceiving by his manner of speech and dealings what he was minded to do, thought with as much speed as he could to give notice to the King: and being returned, Apryes in a great rage, for that he had left Amasis behind him, without any words, by and by commanded his Nose and his Ears to be cut of. The rest of the Egyptians that followed the King’s parts seeing this, that so worthy and renowned a man should without cause suffer so great shame and reproach amongst them, without any delay fled over to the rebels and came to Amasis. Apryes increasing his fury, put in armour all such as of foreign countries were hirelings in his host (which he had of Ionia and Caria, about thirty thousand men) and marched against the Egyptians. He had in the City Saïs a very great and gorgeous Palace. The armies therefore of both parties, encamped against other at the City Memphis, there to abide the lot and event of the battle. Now the people of Egypt  are diversely addicted, amongst whom are to be marked seven sundry trades and kinds of living: which are these: Priests, souldiers, Grasiers, Neatheards, Salesmen, Interpreters, Maryners: so many kinds be there of this people, taken of the trade or craft which everyone follows. Likewise, the soldiers are called Calasiries and Hermotybies dwelling in certain regions. For the whole country of Egypt is distinguished into certain territories. The coasts of the Hermotybies are these. Busiris, Saïs, Chemmis, Papremis, and the half part of the Island Prosopis, otherwise called Natho. In these quarters are inhabiting of the soldiers Hermotybies 160. thousande, none of the which give themselves to manuary arts or any trade of gain, but wholly practise the science of arms. Moreover, to the Calaſyrians are assigned these regions: Thebana, Bubastiana, Aphthitana, Tanitana, Mendſia, Sebenitana, Athribitana, Pharbaethitana, Thmuitana, Thnuphitana, Anysia, Myecphoritana, which tribe posseses an Island lying against the City Bubastis. The tribes of the Calasyrians,  when they are mustered to the most, yield to the war two hundred and fifty thousand men, which are never trained up in any thing but in feats of Chivalry, the son learning of his father. Which custom, whether the Greeks took from the Egyptians, or borrowed it from elsewhere, I can not certainly say, seeing that in Scythia, Persia, and Lydia, and welnigh all the countries of the Barbarians, the basest sort of Citizens are such as exercise handicrafts, and their children of least account: and they best regarded which are least conversant in the same, specially such as are employed in the field. The same manner also do the Grecians observe, and chiefly the Lacedaemonians, and even among the Corinthyans, craftsmen and such others are debased to the lowest degree. To these gentlemen soldiers,  this chief honour is assigned above all sorts of men, saving those only that are busied in the service of the Saints, that to everyone of them is allotted twelve portions of singular good ground, exempt and free from all kind of Tribute and Pension, and several to their own use and behoof. Each plot of ground containing every way an hundred cubits by the Egyptian measure. A cubit amongst the Egyptians is equal to that which they use in Samos. A thousand of each company,  as well of the Calysirians as Hermatybians, did yearly give attendance, to guard and defend the King’s body. To whom, besides the profit and revenues of their land, were certain Farm-places given, to each man one. Moreover, for their livery five pound of tosted bread, two pound of Beef, and a gallon of wine, which were duely served to them every day. When as therefore Apryes on the one side with his stipendaries, and on the other side Amasis with an huge army of the Egyptians were come into the City Memphis, they closed bartail: where the hired soldiers of Apryes acquitted themselves very valiantly, till at the length (being fewer in number) they were put to flight. Apryes was persuaded that neither god nor the devil could have jointed his nose of the Pyramid, he seemed so surely to have strengtened it to himselfe. Nevertheless, in this fight he was foiled, taken alive, and carried to his own courte in Saïs: where Amasis kept him more like a Prince then a prisoner, for the time that he lived. At length the Egyptians  murmuring against him, that he did not well to reserve a live a mortal enemy both to himself and the whole country, he delivered up Apryes into their hands. Whom they immediately took and strangled, and buried him in the sepulcher of his father in the temple of Minerva, near unto a certain Oratory, at the left hand as you enter in. Being the use with the people of Saïs to bury all such, as out of their tribe have attained to the kingdom, within the temple. For the tomb of Amasis is placed upon the other side of the Oratory, contrary to the sepulcher of Apryes and his Progenitors. Likewise, in one place of this Temple is a fair chamber built of stone, beautified with sundry Pillars engraven like unto Palm-trees, being otherwise very sumptuously and royally garnished. In the midst of the Chamber are two main Posts, between the which stands a Cophine. There is also a tomb in the same, the name whereof I may not descry without breach of Religion. At Saïs in the Temple of Minerva, beneath the Church and near unto the wall of Minerva, in a base Chapel, are standing certain great brooches of stone, whereto is adjoining a low place in manner of a Dungeon, covered over with a stone curiously wrought, the vault itselfe being on every side carved with most exquisite art, in bigness matching with that in Delos, which is called Trochoïdes. Herein every one countersaytes the shadows of his own affections and phantasies in the night season, which the Egyptians call Mysteries: touching which, god forbid, I should adventure to discover so much as they vouchsafed to tell me. In like manner of the Decrees of Ceres, which the Grecians terme θεσμοφόρια, that is to say, the publishing of Laws and Ordinances: of these matters I dare not be very frank in speaking, no further then religion will permit. This is certain, that the Daughters of Danaeus were the first that brought this custom out of Egypt, and made it known to the women of Pelasgos. But afterwards misliked of the Dores, it was utterly abolished and left off in all the Country of Peloponnesus, saving of certain Arcadians, whom the people of Peloponnesus licensed to continue in the Country, by whom the same order was retained. Apryes being dead Amasis  reigned in his stead being of the Tribe of Saïs, and trained up in a City named suph. In the first entrance of his reign the Egyptians set light by him, and had him in great contempt, being sprong of no Noble house, but arising of the common troop of the popular sort. Whose goodwill Amasis sought to reconcile rather by policy then severity. Being therefore infinitely rich,  he had amongſt other his treasure, a Basen of clean Gold wherein both himself and his Guests were wont to wash their feet. This Bason he caused to be beaten into the form and image of a god, and set it up in a fit place of the City. The Egyptians repairing to the place, bowed themselves in great reverence unto the Image: which Amasis having learned by his friends, assembling the people, told them that of the same Basen wherein himself, and many other of the Egyptians had been wont to vomit, piss, wash their feet, and all such base exercises, was framed the god that they so greatly honoured: saying, that his own present estate was not much unlike unto that Bason: for albeit, before time he had been one of the basest degree of the people, yet now being their King he ought of right to be had in honour. Whereby the Egyptians wear so allured that they thought it meet afterwards to obey their Prince. Who afterwards observed this Custom  in dealing with the affairs of the realm: from the morning, until the places of assembly and common meeting were filled, he sat upon all matters, that were brought before him: spending the rest of the day amongst his companions in swilling, drinking, and such broad and unseemly iesting, as if he had been some common ribald or Vice of a play. Whereat his friends aggrieving, rebuked him in these or such like terms. Most worthy Prince, it is a great blemish to your name to live so wickedly, more meet it were for you to sit in a Throne of majesty and decide the causes of your subjects, whereby the Egyptians might know themselves to be governed by a worthy Prince, and your same be increased throughout all the land. To whom he answered. They that owe the Bow know best when to bend it: which being alway bent becomes so weak, that it is altogether unfit for those that should use it: even so it fares with those that *yreing themselves with continual pains, giving no intermission to their cares, they are suddenly bereaved either of their right mind, or their perfect members.

This king,  whiles he lived without honour, was given to bibbing and scoffing without measure, never greatly minding his affairs: and as often as he wanted to serve his turn, and to yield supply to his pleasures, he sought maintenance by filching and stealing, whereof if happily he were at any time attached, his manner was to stand stoutly in denial of the thing and defiance of the person: for which cause, being many times brought to the Oracles and places of soothsaying: he was sometime convicted by them, and at other times acquitted. Wherefore, having attained to the kingdom, which of the gods soever had acquited him of theft, he had no regard to their temples, did no honour to them, gave no gifts, offered no sacrifice, esteeming them unworthy of any reverence, having given out a false verdict. And such as had pronounced him guilty, to these as to the most true gods, whose Oracles were agreeable to justice, he performed the greatest honour he could devise. Besides, in the City of Saïs he made a porch to the temple of Minerua, a work of great admiration, and far passing the rest, both in heights and bigness, so great is the quantity of the stones that were employed in the building. He erected besides in the same place, diuerse Images of a wonderful size, and the pictures of many noisome and pestilent serpents. He laid there also many huge stones, to the repairing of the temple, part of the which were digged out of the stone quarries by Memphis: other of great quantity brought from the city of Elephantina, which is distant from Saïs 20. days sailing. Moreover, that which is not the least wonder, but in my mind to be reckoned amongst the chiefest: he brought from Elephantina  an house framed of one stone: in the carriage whereof 2000. choice men of the Mariners of Egypt consumed three years. The rouse hereof on the outside is 21. cubyts longe, 14. cubits broad, and eight cubits high: being on the inside 22. cubits in length, and in height 5. This house is set at the entring into the temple: giving this reason why it was not brought into the church, for that the chief Mariner when he had gotten it to that place, as weary with his days work, took respite and breached himselfe, whereat the King being very much moved, bad him leave of work, not permitting him to labour any longer. some say that one of those, which were busied in heaving of the stone with leavers, to have been bruised to death by it, and that this was the cause why it stood without the Palace. By the same King were erected sundry temples, built by art very exquisitely and cunningly, whereof one he made sacred to Vulcan: before which lies a great Image with the face upward, in length seventy five feet, being spread along upon a pavement of stone: in the selfsame place on each side this Image, stand two carved monuments of stone, twenty foot in quantity. Like unto this is another stone in Saïs, lying in the selfsame manner. In like sort the great temple in Memphis, so gorgeous and beautiful to the ſight of all that behold it, was the handiwork also of the same King Amasis. In the time of this King’s government Egypt flourished in all wealth, being greatly increased, as well by the riches which the river yields, as in other revenues which the people receive by the country, which at the same time was so populous that there were then inhabited 20000 cityes. Likewise, by this King it was enacted,  that everyone should yearly render account to the chief president of the country, how, and by what manner of trade he gained his living: being always providing that such as refused to do it at all, or beinge called to a reckoning, could show no lawful means, how they spent their times; should for the the same cause be adjudged to die. Which law Solon borrowing of the Egyptians, did publish it in Athens, and is by them, for the profit hereof, most religiously observed. Amasis upon good affection he bare to the Grecians, besides other benefits frankly bestowed on them, made it lawful, for all such as travelled into Egypt, to inhabit the City Naucrates. And such as would not abide in that place, havinge more mynde to seafaring for the use of Merchandise, to those he gave liberty to Plant altars and build churches. so that the greatst and most famous Temple in all the land is called the Grecian temple. The Cities of the Greeks by whose charge and expence this temple was built in Egypt, were these: of the country of Ionia, Chius, Teus, Phocoea, Clazomene: amongst the Dorians foure Cities: Rhodus, Cnydus, Halicarnassus, Phaselus: one City of the people of Aeolia, namely, Mitylene. To these Cities of Greece is the Temple belonging, by whom also are sound and maintained certain Priests to serve in the same. There are other towns besides in Greece that have some right to the Temple, as having contributed some thing to the use of the same. Howbeit the Temple of Jupiter, the people of Egina built of their own proper cost. No City took part with Samos in setting up the Palace of Iuno: the Milesians alone took upon them to erect the Temple of Apollo. Besides these there are no other monuments built by the Grecians which remain extant in Egypt. And if by fortune any of the Greeks pass into Nylus by any other way then that which serves to land from Greece, he is said to swear that he was constrained againſt his will, binding himself by oath that in the same Ship he will speed himself into Canobicus, another Channel of the River so called: and if by contrary winds he be hindered from arriving there: he must hire carriage by water, and so ferry the next way to Naucrates. In such sort were the Grecians tied to that City, being by reason of their traffic thyther, had in principal honour. Now whereas the Palace of Amphiction which is now at Delphos, being strangely perished by fire, was gone in hand with a fresh, upon price of three hundred talents: the people of Delphos which were leavied at the fourth part of the charges, straying about all countries, gathered very much, being chiefly assisted by the Egyptians. Amasis the King, bestowing on them a thousand talents of a sum, and the Grecians that were abiding in Egypt twenty pound. Moreover, with the Cyrenaeans Prince Amasis entered friendship, and stroke a league of fellowship with the same, insomuch, that he thought meet to enter alliance with them, taking a wife of that country, either for affection he bare to the women of Greece, or in respecte of his love to the Cyrenaeans. His wife,  as some say, was the daughter of Battus son of Arcesilaus, as others report, of Critobulus a man of chief credit and regard amongst those with whom he dwelled. His Ladies name was Ladyce, a woman of surpassing beauty, with whom, the King being in bed, was so strangely benummed, and daunted in courage, as if he had been an Eunuch, not able to execute any duty of a man, wherat the King himself being greatly aghast, feeling himself frollic in the company of other women, and so faint to his Lady Ladyce, on a time began to taunt her in these terms. Can it be you filthy and detestable hag, that by any means I should refrain from doing the to the most miserable death that can be devised, which has thus enchaunted and bewitched my body? In faith minion, I will conjure this devil of yours, and assure yourself, if your lucke be not the better, thou shall not live two days to an end. The poor Lady standing stiffly in her own defence, and nothing prevailing to appease his fury, vowed within herselfe to the Goddess Venus, that in case it might please her to enable Amasis to perform the duties of an husband, and accompany with her the same night, she would dedicate an image unto her at Cyrenae. Her prayers being heard, Amasis became so frolic, that before the morning they arose the best contented folks on the earth, ever after that finding himself so apt to enioy the delights of his Lady, that he took greatest pleasure in her company, and loved her most entirely of all other. Ladyce remembring her vow she had made to Venus, thought good to perform it, and framing a most beautiful and curious image, she sent it to the city Cyrenae, which stood unperished unto our days, being placed by the citizens without the town. The same Ladyce, Cambyses King of Perſia vanquishing Egypt understanding what she was, sent her without any manner shame or violence into her own country. By this King Amasis were many gifts distributed of singulare price and value. To Cyrenae he sent the image of Minerva, garnished all over with gilt, and his own personage most curiously shadowed by a Painter. Likewise to the city Lindus he gave two images of the Goddess Minerva wrought in stone, with a linnen stomacher most excellently imbrodered by art. Moreover, to the Goddess Iuno in Samus, two pictures expressing her divine beauty, of most exquisite workmanship. Which bounty he exercised towards the Samians for the great friendship he bare to their King Polycrates the son of Aeaces. But to the city Lyndus, why he should show himself so frank and liberal, no other reason served, saving that the same went that the great temple of Minerua in Lindus was built by the daughters of Danaus after they were known, and had escaped the dangers intended against them by the sons of Egyptus. These and many other excellent gifts were dispersed and given abroad by King Amasis. By whom also the city Cyprus which was deemed of all men invincible, and had never before been vanquished by any, was conquered, taken, and brought under tribute.

FINIS