136. After Mykerinos the priests said Asychis became king of Egypt, and he made for Hephaistos the temple gateway[119] which is towards the sunrising, by far the most beautiful and the largest of the gateways; for while they all have figures carved upon them and innumerable ornaments of building[120] besides, this has them very much more than the rest. In this king’s reign they told me that, as the circulation of money was very slow, a law was made for the Egyptians that a man might have that money lent to him which he needed, by offering as security the dead body of his father; and there was added moreover to this law another, namely that he who lent the money should have a claim also to the whole sepulchral chamber belonging to him who received it, and that the man who offered that security should be subject to this penalty, if he refused to pay back the debt, namely that neither the man himself should be allowed to have burial when he died, either in that family burial-place or in any other, nor should he be allowed to bury any one of his kinsmen whom he lost by death. This king desiring to surpass the kings of Egypt who had arisen before him left as a memorial of himself a pyramid which he made of bricks, and on it there is an inscription carved in stone and saying thus: “Despise not me in comparison with the pyramids of stone, seeing that I excel them as much as Zeus excels the other gods; for with a pole they struck into the lake, and whatever of the mud attached itself to the pole, this they gathered up and made bricks, and in such manner they finished me.”

Such were the deeds which this king performed; 137, and after him reigned a blind man of the city of Anysis, whose name was Anysis. In his reign the Ethiopians and Sabacos the king of the Ethiopians marched upon Egypt with a great host of men; so this blind man departed, flying to the fen-country, and the Ethiopian was king over Egypt for fifty years, during which he performed deeds as follows: — whenever any man of the Egyptians committed any transgression, he would never put him to death, but he gave sentence upon each man according to the greatness of the wrong-doing, appointing them work at throwing up an embankment before that city from whence each man came of those who committed wrong. Thus the cities were made higher still than before; for they were embanked first by those who dug the channels in the reign of Sesostris, and then secondly in the reign of the Ethiopian, and thus they were made very high: and while other cities in Egypt also stood[121] high, I think in the town at Bubastis especially the earth was piled up. In this city there is a temple very well worthy of mention, for though there are other temples which are larger and built with more cost, none more than this is a pleasure to the eyes. Now Bubastis in the Hellenic tongue is Artemis, 138, and her temple is ordered thus: — Except the entrance it is completely surrounded by water; for channels come in from the Nile, not joining one another, but each extending as far as the entrance of the temple, one flowing round on the one side and the other on the other side, each a hundred feet broad and shaded over with trees; and the gateway has a height of ten fathoms, and it is adorned with figures six cubits high, very noteworthy. This temple is in the middle of the city and is looked down upon from all sides as one goes round, for since the city has been banked up to a height, while the temple has not been moved from the place where it was at the first built, it is possible to look down into it: and round it runs a stone wall with figures carved upon it, while within it there is a grove of very large trees planted round a large temple-house, within which is the image of the goddess: and the breadth and length of the temple is a furlong every way. Opposite the entrance there is a road paved with stone for about three furlongs, which leads through the market-place towards the East, with a breadth of about four hundred feet; and on this side and on that grow trees of height reaching to heaven: and the road leads to the temple of Hermes. This temple then is thus ordered.

139. The final deliverance from the Ethiopian came about (they said) as follows: — he fled away because he had seen in his sleep a vision, in which it seemed to him that a man came and stood by him and counselled him to gather together all the priests of Egypt and cut them asunder in the midst. Having seen this dream, he said that it seemed to him that the gods were foreshowing him this to furnish an occasion against him,[122] in order that he might do an impious deed with respect to religion, and so receive some evil either from the gods or from men: he would not however do so, but in truth (he said) the time had expired, during which it had been prophesied to him that he should rule Egypt before he departed thence. For when he was in Ethiopia the Oracles which the Ethiopians consult had told him that it was fated for him to rule Egypt fifty years: since then this time was now expiring, and the vision of the dream also disturbed him, Sabacos departed out of Egypt of his own free will.

140. Then when the Ethiopian had gone away out of Egypt, the blind man came back from the fen-country and began to rule again, having lived there during fifty years upon an island which he had made by heaping up ashes and earth: for whenever any of the Egyptians visited him bringing food, according as it had been appointed to them severally to do without the knowledge of the Ethiopian, he bade them bring also some ashes for their gift.[123] This island none was able to find before Amyrtaios; that is, for more than seven hundred years[124] the kings who arose before Amyrtaios were not able to find it. Now the name of this island is Elbo, and its size is ten furlongs each way.

141. After him there came to the throne the priest of Hephaistos, whose name was Sethos. This man, they said, neglected and held in no regard the warrior class of the Egyptians, considering that he would have no need of them; and besides other slights which he put upon them, he also took from them the yokes of corn-land[125] which had been given to them as a special gift in the reigns of the former kings, twelve yokes to each man. After this, Sanacharib king of the Arabians and of the Assyrians marched a great host against Egypt. Then the warriors of the Egyptians refused to come to the rescue, and the priest, being driven into a strait, entered into the sanctuary of the temple[126] and bewailed to the image of the god the danger which was impending over him; and as he was thus lamenting, sleep came upon him, and it seemed to him in his vision that the god came and stood by him and encouraged him, saying that he should suffer no evil if he went forth to meet the army of the Arabians; for he himself would send him helpers. Trusting in these things seen in sleep, he took with him, they said, those of the Egyptians who were willing to follow him, and encamped in Pelusion, for by this way the invasion came: and not one of the warrior class followed him, but shop-keepers and artisans and men of the market. Then after they came, there swarmed by night upon their enemies mice of the fields, and ate up their quivers and their bows, and moreover the handles of their shields, so that on the next day they fled, and being without defence of arms great numbers fell. And at the present time this king stands in the temple of Hephaistos in stone, holding upon his hand a mouse, and by letters inscribed he says these words: “Let him who looks upon me learn to fear the gods.”

142. So far in the story the Egyptians and the priests were they who made the report, declaring that from the first king down to this priest of Hephaistos who reigned last, there had been three hundred and forty-one generations of men, and that in them there had been the same number of chief-priests and of kings: but three hundred generations of men are equal to ten thousand years, for a hundred years is three generations of men; and in the one-and-forty generations which remain, those I mean which were added to the three hundred, there are one thousand three hundred and forty years. Thus in the period of eleven thousand three hundred and forty years they said that there had arisen no god in human form; nor even before that time or afterwards among the remaining kings who arose in Egypt, did they report that anything of that kind had come to pass. In this time they said that the sun had moved four times from his accustomed place of rising, and where he now sets he had thence twice had his rising, and in the place from whence he now rises he had twice had his setting;[127] and in the meantime nothing in Egypt had been changed from its usual state, neither that which comes from the earth nor that which comes to them from the river nor that which concerns diseases or deaths. 143. And formerly when Hecataios the historian was in Thebes, and had traced his descent and connected his family with a god in the sixteenth generation before, the priests of Zeus did for him much the same as they did for me (though I had not traced my descent). They led me into the sanctuary of the temple, which is of great size, and they counted up the number, showing colossal wooden statues in number the same as they said; for each chief-priest there sets up in his lifetime an image of himself: accordingly the priests, counting and showing me these, declared to me that each one of them was a son succeeding his own father, and they went up through the series of images from the image of the one who had died last, until they had declared this of the whole number. And when Hecataios had traced his descent and connected his family with a god in the sixteenth generation, they traced a descent in opposition to this, besides their numbering, not accepting it from him that a man had been born from a god; and they traced their counter-descent thus, saying that each one of the statues had been /piromis/ son of /piromis/, until they had declared this of the whole three hundred and forty-five statues, each one being surnamed /piromis/; and neither with a god nor a hero did they connect their descent. Now /piromis/ means in the tongue of Hellas “honourable and good man.” 144. From their declaration then it followed, that they of whom the images were had been of form like this, and far removed from being gods: but in the time before these men they said that gods were the rulers in Egypt, not mingling[128] with men, and that of these always one had power at a time; and the last of them who was king over Egypt was Oros the son of Osiris, whom the Hellenes call Apollo: he was king over Egypt last, having deposed Typhon. Now Osiris in the tongue of Hellas is Dionysos.

145. Among the Hellenes Heracles and Dionysos and Pan are accounted the latest-born of the gods; but with the Egyptians Pan is a very ancient god, and he is one of those which are called the eight gods, while Heracles is of the second rank, who are called the twelve gods, and Dionysos is of the third rank, namely of those who were born of the twelve gods. Now as to Heracles I have shown already how many years old he is according to the Egyptians themselves, reckoning down to the reign of Amasis, and Pan is said to have existed for yet more years than these, and Dionysos for the smallest number of years as compared with the others; and even for this last they reckon down to the reign of Amasis fifteen thousand years. This the Egyptians say that they know for a certainty, since they always kept a reckoning and wrote down the years as they came. Now the Dionysos who is said to have been born of Semele the daughter of Cadmos, was born about sixteen hundred years before my time, and Heracles who was the son of Alcmene, about nine hundred years, and that Pan who was born of Penelope, for of her and of Hermes Pan is said by the Hellenes to have been born, came into being later than the wars of Troy, about eight hundred years before my time. 146. Of these two accounts every man may adopt that one which he shall find the more credible when he hears it. I however, for my part, have already declared my opinion about them.[129] For if these also, like Heracles the son of Amphitryon, had appeared before all men’s eyes and had lived their lives to old age in Hellas, I mean Dionysos the son of Semele and Pan the son of Penelope, then one would have said that these also[130] had been born mere men, having the names of those gods who had come into being long before: but as it is, with regard to Dionysos the Hellenes say that as soon as he was born Zeus sewed him up in his thigh and carried him to Nysa, which is above Egypt in the land of Ethiopia; and as to Pan, they cannot say whither he went after he was born. Hence it has become clear to me that the Hellenes learnt the names of these gods later than those of the other gods, and trace their descent as if their birth occurred at the time when they first learnt their names.