No More Learning

17. Of the plains, the first reckoning from the sea is called Macras and
Macra-pedium. Here Poseidonius says there was seen a serpent lying dead,
which was nearly a plethrum in length, and of such a bulk and thickness
that men on horseback standing on each side of its body could not see
one another; the jaws when opened could take in a man on horseback, and
the scales of the skin were larger than a shield.

18. Next to the plain of Macras is that of Massyas, which also contains
some mountainous parts, among which is Chalcis, the acropolis, as it
were, of the Massyas. The commencement of this plain is at
Laodiceia,[594] near Libanus. The Ituræans and Arabians, all of whom are
freebooters, occupy the whole of the mountainous tracts. The husbandmen
live in the plains, and when harassed by the freebooters, they require
protection of various kinds. The robbers have strongholds from which
they issue forth; those, for example, who occupy Libanus have high up on
the mountain the fortresses Sinna, Borrhama, and some others like them;
lower down, Botrys and Gigartus, caves also near the sea, and the castle
on the promontory Theoprosopon. Pompey destroyed these fastnesses, from
whence the robbers overran Byblus,[595] and Berytus[596] situated next
to it, and which lie between Sidon and Theoprosopon.

Byblus, the royal seat of Cinyrus, is sacred to Adonis. Pompey delivered
this place from the tyranny of Cinyrus, by striking off his head. It is
situated upon an eminence at a little distance from the sea.

19. After Byblus is the river Adonis,[597] and the mountain Climax, and
Palæ-Byblus, then the river Lycus, and Berytus. This latter place was
razed by Tryphon, but now the Romans have restored it, and two legions
were stationed there by Agrippa, who also added to it a large portion of
the territory of Massyas, as far as the sources of the Orontes. These
sources are near Libanus, the Paradeisus, and the Egyptian
Fort near the district of Apameia. These places lie near the sea.

20. Above the Massyas is the Royal Valley, as it is called, and the
territory of Damascus, so highly extolled. Damascus is a considerable
city, and in the time of the Persian empire was nearly the most
distinguished place in that country.

Above Damascus are the two (hills) called Trachones; then, towards the
parts occupied by Arabians and Ituræans promiscuously, are mountains of
difficult access, in which were caves extending to a great depth. One of
these caves was capable of containing four thousand robbers, when the
territory of Damascus was subject to incursions from various quarters.
The Barbarians used to rob the merchants most generally on the side of
Arabia Felix,[598] but this happens less frequently since the
destruction of the bands of the robbers under Zenodorus, by the good
government of the Romans, and in consequence of the security afforded by
the soldiers stationed and maintained in Syria.

21. The whole country[599] above Seleucis, extending towards Egypt and
Arabia, is called Cœle-Syria, but peculiarly the tract bounded by
Libanus and Antilibanus, of the remainder one part is the coast
extending from Orthosia[600] as far as Pelusium,[601] and is called
Phœnicia, a narrow strip of land along the sea; the other, situated
above Phœnicia in the interior between Gaza and Antilibanus, and
extending to the Arabians, called Judæa.

22. Having described Cœle-Syria properly so called, we pass on to
Phœnicia, of which we have already described[602] the part extending
from Orthosia to Berytus.

Next to Berytus is Sidon, at the distance of 400 stadia. Between these
places is the river Tamyras,[603] and the grove of Asclepius and
Leontopolis.

Next to Sidon is Tyre,[604] the largest and most ancient city of the
Phœnicians. This city is the rival of Sidon in magnitude, fame, and
antiquity, as recorded in many fables. For although poets have
celebrated Sidon more than Tyre (Homer, however, does not even mention
Tyre), yet the colonies sent into Africa and Spain, as far as, and
beyond the Pillars, extol [CAS. 756] much more the glory of Tyre. Both
however were formerly, and are at present, distinguished and illustrious
cities, but which of the two should be called the capital of Phœnicia is
a subject of dispute among the inhabitants. [605] Sidon is situated upon
a fine naturally-formed harbour on the mainland.

23. Tyre is wholly an island, built nearly in the same manner as Aradus.
It is joined to the continent by a mound, which Alexander raised, when
he was besieging it. It has two harbours, one close, the other open,
which is called the Egyptian harbour. The houses here, it is said,
consist of many stories, of more even than at Rome; on the occurrence,
therefore, of an earthquake, the city was nearly demolished. [606] It
sustained great injury when it was taken by siege by Alexander, but it
rose above these misfortunes, and recovered itself both by the skill of
the people in the art of navigation, in which the Phœnicians in general
have always excelled all nations, and by (the export of) purple-dyed
manufactures, the Tyrian purple being in the highest estimation. The
shell-fish from which it is procured is caught near the coast, and the
Tyrians have in great abundance other requisites for dyeing. The great
number of dyeing works renders the city unpleasant as a place of
residence, but the superior skill of the people in the practice of this
art is the source of its wealth. Their independence was secured to them
at a small expense to themselves, not only by the kings of Syria, but
also by the Romans, who confirmed what the former had conceded. [607]
They pay extravagant honours to Hercules.

The great number and magnitude of their colonies and cities are proofs
of their maritime skill and power.

Such then are the Tyrians.

24. The Sidonians are said by historians to excel in various kinds of
art, as the words of Homer also imply. [608] Besides, they cultivate
science and study astronomy and arithmetic, to which they were led by
the application of numbers (in accounts) and night sailing, each of
which (branches of knowledge) concerns the merchant and seaman; in the
same manner the Egyptians were led to the invention of geometry by the
mensuration of ground, which was required in consequence of the Nile
confounding, by its overflow, the respective boundaries of the country.
It is thought that geometry was introduced into Greece from Egypt, and
astronomy and arithmetic from Phœnicia. At present the best
opportunities are afforded in these cities of acquiring a knowledge of
these, and of all other branches of philosophy.

If we are to believe Poseidonius, the ancient opinion about atoms
originated with Mochus, a native of Sidon, who lived before the Trojan
times. Let us, however, dismiss subjects relating to antiquity. In my
time there were distinguished philosophers, natives of Sidon, as
Boethus, with whom I studied the philosophy of Aristotle,[609] and
Diodotus his brother. Antipater was of Tyre, and a little before my time
Apollonius, who published a table of the philosophers of the school of
Zeno, and of their writings.

Tyre is distant from Sidon not more than 200 stadia. Between the two is
situated a small town, called Ornithopolis, (the city of birds); next a
river[610] which empties itself near Tyre into the sea. Next after Tyre
is Palæ-tyrus (ancient Tyre), at the distance of 30 stadia. [611]

[CAS. 758] 25. Then follows Ptolemaïs, a large city, formerly called
Ace. [612] It was the place of rendezvous for the Persians in their
expeditions against Egypt. Between Ace and Tyre is a sandy beach, the
sand of which is used in making glass. The sand, it is said, is not
fused there, but carried to Sidon to undergo that process. Some say that
the Sidonians have, in their own country, the vitrifiable sand;
according to others, the sand of every place can be fused. I heard at
Alexandria from the glass-workers, that there is in Egypt a kind of
vitrifiable earth, without which expensive works in glass of various
colours could not be executed, but in other countries other mixtures are
required; and at Rome, it is reported, there have been many inventions
both for producing various colours, and for facilitating the
manufacture, as for example in glass wares, where a glass bowl may be
purchased for a copper coin,[613] and glass is ordinarily used for
drinking.

26. A phenomenon[614] of the rarest kind is said to have occurred on the
shore between Tyre and Ptolemaïs. The people of Ptolemaïs had engaged in
battle with Sarpedon the general, and after a signal defeat were left in
this place, when a wave from the sea, like the rising tide, overwhelmed
the fugitives; some were carried out to sea and drowned, others perished
in hollow places; then again the ebb succeeding, uncovered and displayed
to sight the bodies lying in confusion among dead fish.

A similar phenomenon took place at Mount Casium in Egypt. The ground, to
a considerable distance, after a violent and single shock fell in parts,
at once exchanging places; the elevated parts opposed the access of the
sea, and parts which had subsided admitted it. Another shock occurred,
and the place recovered its ancient position, except that there was an
alteration (in the surface of the ground) in some places, and none in
others. Perhaps such occurrences are connected with periodical returns
the nature of which is unknown to us. This is said to be the case with
the rise of the waters of the Nile, which exhibits a variety in its
effects, but observes (in general) a certain order, which we do not
comprehend.

27. Next to Ace is the Tower of Strato, with a station for
vessels. [615] Between these places is Mount Carmel, and cities of which
nothing but the names remain, as Sycaminopolis, Bucolopolis,
Crocodeilopolis, and others of this kind; next is a large forest. [616]

28. Then Joppa,[617] where the coast of Egypt, which at first stretches
towards the east, makes a remarkable bend towards the north. In this
place, according to some writers, Andromeda was exposed to the
sea-monster. It is sufficiently elevated; it is said to command a view
of Jerusalem, the capital of the Jews,[618] who, when they descended to
the sea, used this place as a naval arsenal. But the arsenals of robbers
are the haunts of robbers. Carmel, and the forest, belonged to the Jews.
The district was so populous that the neighbouring village Iamneia,[619]
and the settlements around, could furnish forty thousand soldiers.

Thence to Casium,[620] near Pelusium, are little more than 1000 stadia,
and 1300 to Pelusium itself.

29. In the interval is Gadaris,[621] which the Jews have appropriated to
themselves, then Azotus and Ascalon. [622] From Iamneia to Azotus and
Ascalon are about 200 stadia. The country of the Ascalonitæ produces
excellent onions; the town is small. Antiochus the philosopher, who
lived a little before our time, was a native of this place. Philodemus
the Epicurean was a native of Gadara, as also Meleagrus, Menippus the
satirist, and Theodorus the rhetorician, my contemporary.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The parent went to Delphi,

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

while the child itself

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

And Minos among the Cretans,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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




CHAPTER III.


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

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

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

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

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

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

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

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

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

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

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

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




CHAPTER IV.


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

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

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

[CAS. 768] The first people, next after the Syrians and Jews, who
occupy this country are husbandmen. These people are succeeded by a
barren and sandy tract, producing a few palms, the acanthus,[694] and
tamarisk; water is obtained by digging [wells] as in Gedrosia. It is
inhabited by Arabian Scenitæ, who breed camels. The extreme parts
towards the south, and opposite to Ethiopia, are watered by summer
showers, and are sowed twice, like the land in India. Its rivers are
exhausted in watering plains, and by running into lakes. The general
fertility of the country is very great; among other products, there is
in particular an abundant supply of honey; except horses,[695] there are
numerous herds of animals, mules (asses? ), and swine; birds also of
every kind, except geese and the gallinaceous tribe.

Four of the most populous nations inhabit the extremity of the
above-mentioned country; namely, the Minæi the part towards the Red Sea,
whose largest city is Carna or Carnana. [696] Next to these are the
Sabæans, whose chief city is Mariaba. [697] The third nation are the
Cattabaneis,[698] extending to the straits and the passage across the
Arabian Gulf. Their royal seat is called Tamna. The Chatramotitæ[699]
are the furthest of these nations towards the east. Their city is
Sabata.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

12. Bordering on this people is a nation blacker in complexion than the
others,[737] shorter in stature, and very short-lived.