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to Cyrus, he devises the following. Having cut his own nose and ears and having torn himself with whips, he feigns to desert to the Babylonians, as if he had suffered terrible things from Cyrus. Then going away he pretends to be well-disposed to the Babylonians, and suggests to them a certain plan against Cyrus. And simply, he engenders trust in the Babylonians by acting as a general for the Babylonians and killing many of Cyrus's men. Having arranged a signal with Cyrus for a designated day on which he must attack Babylon, on this day he persuades the Babylonians to get the keys of the gates. Then taking them he opened them and led in the Persians. And thus Babylon was captured. Herodotus mentions these things in the Third book of the Histories. 5.4 The fourth story is the one about Cyrus son of Parysatis. It is this. Darius the Younger, the son of Xerxes, begets from Parysatis two sons, Cyrus and Artaxerxes. And when Darius died, the two disputed over the kingdom. And time led Artaxerxes, as the elder, to rule; but his mother put forward Cyrus, as the younger and beloved. But Artaxerxes prevails because of his age, and he himself reigns. Therefore Cyrus, not wanting to submit to Artaxerxes, asks his own brother to give him the satrapy of Asia, as it were a governorship. And having received it, he went down to Ionia. And sitting there, he came again to the thought of the kingdom, and having persuaded some men of the Lacedaemonians and about ten thousand other Greeks, he persuades them to follow him. And with them following, he went up as far as Persia. And a battle having occurred between the men of Artaxerxes and those of Cyrus, Cyrus's men win, and this despite being very few compared to the army of Artaxerxes. For the Greeks knew how to draw up in battle line well, and being few they conquered the many by skill. Therefore Cyrus, elated by his brief victory, charges from his own phalanx against the phalanx of Artaxerxes, as if to slay Artaxerxes himself, and is killed, being alone. And so he dies, not having reigned. Xenophon mentions these things in the Hellenica. 5.5 The fifth story is the one about the tyranny of the Samians. It is this. Histiaeus was a Samian by birth, and having become a friend of Darius the king of the Persians, he was taken by him to Persia. And while living there, he desired to see his own fatherland. But not being released, he writes to his own kinsman, Aristagoras, to plan a revolt. And he persuades some of the Ionians also to revolt. And he writes thus: having taken a faithful slave and having shaved his head, he tattoos on his head what he wished to reveal. Then having blackened the tattoo, he allows the hair to grow back. And after his hair grew long he sends him away, telling the slave to be shaved again there so that Aristagoras might read the letters. Therefore Aristagoras, having read and understood, made the revolt of almost all the Ionians. Then the king learns of it in Persia, and he makes Histiaeus his advisor, as he was a Greek, on what must be done. And he is advised by Histiaeus to send him to Asia, as being capable of resolving the matters concerning the revolt. So Histiaeus, having come to Asia and having become a suspect in the whole affair, heard these things from Artaphernes the governor of Sardis: "Histiaeus stitched this shoe, but Aristagoras put it on." And by shoe he meant the whole plot. Herodotus says these things in the Sixth book. 5.6 The sixth story is the one about the hundred-handed ones. And this has been told by us in the stories of the First Discourse, that there were two certain ones, Cottus and Briareus, having a hundred hands. And these fought with the gods against the Giants. 5.7 The seventh story is the one concerning the ebb tides. It is this. Ebb tide, as has already been said by us, is the opposite of the flood tide. And these are affections of a narrow sea enclosed either by islands or by lands. And ebb tide is, as it were, a drinking-back and a sucking-up, the water being drawn back into certain recesses of the underlying earth, and after a little while the water coming forth again. Therefore the drawing back of the water inward into the hollows of the earth is called ebb tide, and for this to flow out again is called

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Κύρῳ, μηχανᾶται τοιόνδε. κόψας ἑαυτοῦ τὴν ῥῖνα καὶ τὰ ὦτα καὶ μάστιξιν ἑαυτὸν ξάνας, δῆθεν αὐτομολεῖ πρὸς τοὺς Βαβυλωνίους, ὡς δεινὰ πεπονθὼς παρὰ τοῦ Κύρου. εἶτα ἀπελθὼν προσποιεῖται εὐνοεῖν τοῖς Βαβυλωνίοις, καὶ ὑποτίθεται αὐτοῖς τινα κατὰ τοῦ Κύρου. καὶ ἁπλῶς πίστιν ἐγγενᾷ τοῖς Βαβυλωνίοις στρατηγήσας ὑπὲρ Βαβυλωνίων καὶ ἀνελὼν πολλοὺς τοῦ Κύρου. συνθεὶς δὲ σύνθημα μετὰ τοῦ Κύρου ἡμέραν ὡρισμένην ἐν ᾗ δεῖ αὐτὸν προσβαλεῖν τῇ Βαβυλῶνι, ἐν ταύτῃ πείθει τοὺς Βαβυλωνίους λαβεῖν τὰς κλεῖς τῶν πυλῶν. εἶτα λαβὼν ἤνοιξε καὶ εἰσήγαγε τοὺς Πέρσας. καὶ οὕτως ἐχειρώθη ἡ Βαβυλών. ταῦτα Ἡρόδοτος ἐν τῇ Τρίτῃ τῶν Ἱστοριῶν μέμνηται. 5.4 Τετάρτη ἐστὶν ἱστορία ἡ περὶ τοῦ Κύρου τοῦ Παρυσάτιδος. ἔστι δὲ αὕτη. ∆αρεῖος ὁ μικρός, ὁ υἱὸς Ξέρξου, γεννᾷ ἐκ τῆς Παρυσάτιδος δύο υἱούς, Κῦρον καὶ Ἀρταξέρξην. ἀποθανόντος δὲ τοῦ ∆αρείου, ἠμφισβήτουν οἱ δύο περὶ τῆς βασιλείας. καὶ τὸν μὲν Ἀρταξέρξην ὡς πρεσβύτερον ἦγεν ὁ χρόνος ἐπὶ τὸ βασιλεῦσαι· τὸν δὲ Κῦρον ὡς νεώτερον καὶ φιλούμενον ἡ μήτηρ προεβάλλετο. ἐπικρατεῖ δὲ ὁ Ἀρταξέρξης διὰ τὸν χρόνον, καὶ βασιλεύει αὐτός. ὁ οὖν Κῦρος μὴ θέλων ὑπείκειν τῷ Ἀρταξέρξῃ αἰτεῖ τὸν ἴδιον ἀδελφὸν δοῦναι αὐτῷ τὴν τῆς Ἀσίας σατραπείαν οἷον ἐπαρχότητα. ὁ δὲ λαβὼν κατῆλθε περὶ τὴν Ἰωνίαν. κἀκεῖσε καθεζόμενος εἰς ἔννοιαν ἐλθὼν πάλιν τῆς βασιλείας, καὶ ὑποπείσας Λακεδαιμονίων ἄνδρας τινὰς καὶ ἄλλους Ἕλληνας ὡς μυρίους, πείθει αὐτοὺς συνακολουθεῖν αὐτῷ. καὶ τούτων συνακολουθούντων ἀνῆλθεν ἄχρι Περσίδος. καὶ συμβολῆς γενομένης μεταξὺ τῶν Ἀρταξέρξου καὶ τῶν Κύρου, νικῶσιν οἱ Κύρου καὶ ταῦτα ὄντες πολὺ ἐλάχιστοι πρὸς τὴν Ἀρταξέρξου στρατιάν. οἱ γὰρ Ἕλληνες ᾔδεισαν καλῶς παρατάττεσθαι, καὶ ὀλίγοι ὄντες τέχνῃ ἐνίκων τοὺς πολλούς. ὁ οὖν Κῦρος ἐπαρθεὶς τῇ πρὸς ὀλίγον νίκῃ ἐφορμᾷ ἀπὸ τῆς αὐτοῦ φάλαγγος ἐπὶ τὴν φάλαγγα Ἀρταξέρξου ὡς δῆθεν αὐτὸν τὸν Ἀρταξέρξην κατασφάξων, καὶ διαφθείρεται μόνος ὤν. καὶ οὕτω τελευτᾷ μὴ βασιλεύσας. ταῦτα Ξενοφῶν ἐν ταῖς Ἑλληνικαῖς μέμνηται. 5.5 Πέμπτη ἐστὶν ἱστορία ἡ περὶ τῆς Σαμίων τυραννίδος. ἔστι δὲ αὕτη. Ἱστιαῖος Σάμιος μὲν ἦν τὸ γένος, φίλος δὲ γενόμενος ∆αρείου τοῦ Περσῶν βασιλέως, ἐλήφθη ὑπ' αὐτοῦ ἐν Περσίδι. ἐκεῖ δὲ διαιτώμενος, ἐπεθύμει ἰδεῖν τὴν οἰκείαν πατρίδα. μὴ ἀπολυόμενος δέ, γράφει τῷ ἰδίῳ ἀνεψιῷ, τῷ Ἀρισταγόρᾳ, μελετῆσαι ἀπόστασιν. καὶ πείθει καί τινας τῶν Ἰώνων ἀποστῆναι. γράφει δὲ οὕτως· λαβὼν πιστὸν οἰκέτην καὶ τούτου τὴν κεφαλὴν ξυρήσας, ἐγχαράττει τῇ κεφαλῇ ὃ ἐβούλετο δηλῶσαι. εἶτα τὴν χάραξιν μελάνας ἀφίει ἀνενεγκεῖν τὰς τρίχας. καὶ μετὰ τὸ κομάσαι αὐτὸν ἀποπέμπει, λέγων τῷ οἰκέτῃ πάλιν ἐκεῖσε ἀποξυρηθῆναι ἵνα ἀναγνῷ Ἀρισταγόρας τὰ γράμματα. Ἀναγνοὺς τοίνυν ὁ Ἀρισταγόρας καὶ μαθών, ἐποίησε τὴν ἀπόστασιν σχεδὸν πάντων τῶν Ἰώνων. εἶτα μανθάνει ἐν Περ σίδι ὁ βασιλεύς, καὶ σύμβουλος γίνεται τῷ Ἱστιαίῳ ὡς Ἕλληνι τί δεῖ ποιῆσαι. καὶ συμβουλεύεται παρὰ τοῦ Ἱστιαίου αὐτὸν πέμψαι εἰς τὴν Ἀσίαν, ὡς ἱκανὸν ὄντα διαλῦσαι τὰ περὶ τῆς ἀποστάσεως. ἐλθὼν οὖν ὁ Ἱστιαῖος ἐν τῇ Ἀσίᾳ καὶ ὡς ὕποπτος γενόμενος ὅλου τοῦ πράγματος, παρὰ τοῦ Ἀρταφέρνου τοῦ ὑπάρχου Σάρδεων ἤκουσε ταῦτα· Τοῦτο τὸ ὑπόδημα ἔρραψε μὲν Ἱστιαῖος, ὑπεδήσατο δὲ Ἀρισταγόρας. ὑπόδημα δὲ τὴν ὅλην κατασκευὴν ἔλεγεν. ταῦτα Ἡρόδοτος λέγει ἐν τῇ Ἕκτῃ. 5.6 Ἕκτη ἐστὶν ἱστορία ἡ περὶ τῶν ἑκατονταχειρῶν. Αὕτη δὲ ἡμῖν εἴρηται ἐν ταῖς ἱστορίαις τοῦ Πρώτου Λόγου, ὅτι γεγόνασι δύο τινές, ὁ Κόττος καὶ ὁ Βριάρεως, ἔχοντες ἑκατὸν χεῖρας. καὶ οὗτοι μετὰ τῶν θεῶν ἐπολέμησαν πρὸς τοὺς Γίγαντας. 5.7 Ἑβδόμη ἐστὶν ἱστορία ἡ κατὰ τὰς ἀμπώτιδας. ἔστι δὲ αὕτη. Ἄμπωτις, ὡς ἤδη ἡμῖν εἴρηται, ἐναντία ἐστὶ τῇ ῥαχίᾳ. ταῦτα δὲ πάθη ἐστὶ θαλάσσης στενῆς περικλειομένης ἢ ὑπὸ νήσων ἢ ὑπὸ γαιῶν. ἄμπωτις δέ ἐστιν οἱονεὶ ἀνάποσις καὶ ἀναρρόφησις, ὑποστελλομένου τοῦ ὕδατος εἰς μυχούς τινας τῆς ὑποκειμένης γῆς, καὶ μετ' ὀλίγον πάλιν ἐκφοιτῶντος τοῦ ὕδατος. τὸ μὲν οὖν ὑποσταλῆναι τὸ ὕδωρ ἔσω εἰς τὰ κοῖλα τῆς γῆς λέγεται ἄμπωτις, τὸ δὲ πάλιν ἐκρεῦσαι τοῦτο καλεῖται