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The History of Herodotus — Volume 1

Herodotus · c. 440–430 BCE (composition of Histories; Volume I corresponds to Book I, “Clio”) primary

passage 295 of 304 · BOOK I. THE FIRST BOOK OF THE HISTORIES, CALLED CLIO > BOOK IV. THE FOURTH BOOK OF THE HISTORIES, CALLED MELPOMENE (57/66)

in brief
Continuing along the salt-hill belt, Herodotus places Augila and the Garmantians, then describes backwards-feeding cattle, hunting cave-dwelling Ethiopians with four-horse chariots, and further inland tribes like Atarantians and Atlantians whose customs include no names, sun curses, and no dreams.

South Wind and towards the interior of Libya, the country is uninhabited, without water and without wild beasts, rainless and treeless, and there is no trace of moisture in it.

  1. I have said that from Egypt as far as the lake Tritonis Libyans dwell who are nomads, eating flesh and drinking milk; and these do not taste at all of the flesh of cows, for the same reason as the Egyptians also abstain from it, nor do they keep swine. Moreover the women of the Kyrenians too think it not right to eat cows' flesh, because of the Egyptian Isis, and they even keep fasts and celebrate festivals for her; and the women of Barca, in addition from cows' flesh, do not taste of swine either.

  2. Thus it is with these matters: but in the region to the West of lake Tritonis the Libyans cease to be nomads, and they do not practise the same customs, nor do to their children anything like that which the nomads are wont to do; for the nomad Libyans, whether all of them I cannot say for certain, but many of them, do as follows:—when their children are four years old, they burn with a greasy piece of sheep's wool the veins in the crowns of their heads, and some of them burn the veins of the temples, so that for all their lives to come the cold humour may not run down from their heads and do them hurt: and for this reason it is (they say) that they are so healthy; for the Libyans are in truth the most healthy of all races concerning which we have knowledge, whether for this reason or not I cannot say for certain, but the most healthy they certainly are: and if, when they burn the children, a convulsion comes on, they have found out a remedy for this; for they pour upon them the water of a he-goat and so save them. I report that which is reported by the Libyans themselves.

  3. The following is the manner of sacrifice which the nomads have:—they cut off a part of the animal's ear as a first offering and throw it over the house, 169 and having done this they twist its neck. They sacrifice only to the Sun and the Moon; that is to say, to these all the Libyans sacrifice, but those who dwell round the lake Tritonis sacrifice most of all to Athene, and next to Triton and Poseidon.

  4. It would appear also that the Hellenes made the dress and the aigis of the images of Athene after the model of the Libyan women; for except that the dress of the Libyan women is of leather, and the tassels which hang from their aigis are not formed of serpents but of leather thongs, in all other respects Athene is dressed like them. Moreover the name too declares that the dress of the figures of Pallas has come from Libya, for the Libyan women wear over their other garments bare goat-skins (aigeas) with tasselled fringes and coloured over with red madder, and from the name of these goat-skins the Hellenes formed the name aigis. I think also that in these regions first arose the practice of crying aloud during the performance of sacred rites, for the Libyan women do this very well. 170 The Hellenes learnt from the Libyans also the yoking together of four horses.

  5. The nomads bury those who die just in the same manner as the Hellenes, except only the Nasamonians: these bury bodies in a sitting posture, taking care at the moment when the man expires to place him sitting and not to let him die lying down on his back. They have dwellings composed of the stems of asphodel entwined with rushes, and so made that they can be carried about. Such are the customs followed by these tribes.

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topics: custom and unwritten law · fate, destiny, and necessity · religious persecution and toleration

The History of Herodotus — Volume 1 · Herodotus · 440–430 BCE