---
title: "The Syrian Goddess · Περὶ τῆς Συρίης Θεοῦ"
author: "Lucian"
translator: "Austin Morris Harmon"
languages: [grc, en]
shelf: "Classical Greek"
section: 2 of 2
url: https://scriptura.si/works/lucian-the-syrian-goddess/2/
cite: "Lucian, tr. Austin Morris Harmon, The Syrian Goddess · Περὶ τῆς Συρίης Θεοῦ, section 2. Scriptura (scriptura.si), https://scriptura.si/works/lucian-the-syrian-goddess/2/"
---

# The Syrian Goddess · Περὶ τῆς Συρίης Θεοῦ

*Lucian, tr. Austin Morris Harmon*

The temple and rites of the goddess of Hierapolis, told in the style of Herodotus.

> Greek: ed. Austin Morris Harmon, from the Perseus Digital Library (canonical-greekLit, tlg0062.tlg041, CC BY-SA 4.0).

> English: Austin Morris Harmon, from the Perseus Digital Library (tlg0062.tlg041.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (chapters and sections), cut where both reach the end of a sentence.

## 2. Sections 26–60

Source: https://scriptura.si/works/lucian-the-syrian-goddess/2/ · cite a paragraph as https://scriptura.si/works/lucian-the-syrian-goddess/2/#p-N

[¶0] 26. At this seyinge that other youled and toke him in armes and wepynge seyde: “O Combabe, wherfore hastow wrought gret mescheef? Wherfore hastow don thiself suche a despyt that never yit no man ne sayde? I preyse this not at alle. O herde herte, that wast hardy for to don suche thinges, that I wolde thou hadde neer soffred ne I neer seen! Me wantede not this answere. But for als moche as it was goddes wille, first shaltow han vengeaunce of oure grace, the dethe of thi false chalengeres hem self, and after schal comen a gret yifte, moche gold and gret plentee silver and Assuriene clothes and rialle destreres (royal chargers). And thou shalt come before me withouten that ony man presente thee, and noon schalle lette thee fro sight of me, thoghe I be abedde with my wyf.” Right as he seyde, right so he didde. Tho weren ladde to dethe anon, but to him the yiftes were goven and grettere frendschipe was graunted. And it semede that Combabe hadde not his pere in Assurye for wisdom and for blisse. And after, ther as he besoghte to finissche the remenant of the temple, for he hadde laft it unfinissched, he was sent eftsones and broght it to an ende, and abood there fro thens fromward. And be cause of his vertue and wel doynge, the kyng vouchede saf that his ymage in brasse scholde ben set in the seyntuarye. And so for gerdon Combabe dwelleth yit in the close, formed of brasse be crafte of Ermocle the Rodien, lyk a womman in schappe, but clothed as a man. The storie telleth that his beste frendes, for solas of his wo, chosen to parte his lot; for thei gelten hem and ladde that same manere lyf. But othere men rehercen prestes lore to this matere, how that Iuno lovynge Combabe putte it in the thoghtes of manye to gelden hem, in the entente that he scholde not mourne allone for manhode.

> Greek: 26. ὁ δὲ πρὸς τάδε ἀμβώσας περιέβαλέν τέ μιν καὶ δακρύων ἅμα ἔλεγεν, ὦ Κομβάβε, τί μέγα κακὸν εἰργάσαο; τί δὲ σεωυτὸν οὕτως ἀεικέλιον ἔργον μοῦνος ἀνδρῶν ἔπρηξας; τὰ οὐ πάμπαν ἐπαινέω. ὦ σχέτλιε, ὃς τοιάδε ἔτλης, οἷα μήτε σὲ παθέειν μήτ’ ἐμὲ ἰδέσθαι ὤφελεν· οὐ γάρ μοι ταύτης ἀπολογίης ἔδεεν. ἀλλʼ ἐπεὶ δαίμων τοιάδε ἤθελεν, πρῶτα μέν σοι τίσις ἐξ ἡμέων ἔσσεται, αὐτέων συκοφαντέων ὁ θάνατος, μετὰ δὲ μεγάλη δωρεὴ ἀπίξεται χρυσός τε πολλὸς καὶ ἄργυρος ἄπλετος καὶ ἐσθῆτες Ἀσσύριαι καὶ ἵπποι βασιλήιοι. ἀπίξεαι δὲ παρʼ ἡμέας ἄνευ ἐσαγγελέος οὐδέ τις ἀπέρξει σε ἡμετέρης ὄψιος, οὐδʼ ἢν γυναικὶ ἅμα εὐνάζωμαι. τάδε εἶπέν τε ἅμα καὶ ἐποίεεν· καὶ οἱ μὲν αὐτίκα ἐς φόνον ἤγοντο, τῷ δὲ τὰ δῶρα ἐδέδοτο καὶ ἡ φιλίη μέζων ἐγεγόνεεν. ἐδόκεεν δὲ οὐδεὶς ἔτι Ἀσσυρίων Κομβάβῳ σοφίην καὶ εὐδαιμονίην εἴκελος. μετὰ δὲ αἰτησάμενος ἐκτελέσαι τὰ λείποντα τῷ νηῷ — ἀτελέα γάρ μιν ἀπολελοίπεεν — αὖτις ἐπέμπετο, καὶ τόν τε νηὸν ἐξετέλεσε καὶ τὸ λοιπὸν αὐτοῦ ἔμενεν. ἔδωκεν δέ οἱ βασιλεὺς ἀρετῆς τε καὶ εὐεργεσίης εἵνεκα ἐν τῷ ἱρῷ ἑστάναι χάλκεον· καὶ ἔτι ἐς τιμὴν ἐν τῷ ἱρῷ Κομβάβος χάλκεος, Ἑρμοκλέος τοῦ Ῥοδίου ποίημα, μορφὴν μὲν ὁκοίη γυνή, ἐσθῆτα δὲ ἀνδρηίην ἔχει. λέγεται δὲ τῶν φίλων τοὺς μάλιστά οἱ εὐνοέοντας ἐς παραμυθίην τοῦ πάθεος κοινωνίην ἑλέσθαι τῆς συμφορῆς· ἔτεμον γὰρ ἑωυτοὺς καὶ δίαιταν τὴν αὐτὴν ἐκείνῳ διαιτέοντο. ἄλλοι δὲ ἱρολογέουσιν ἐπὶ τῷ πρήγματι, λέγοντες ὡς ἡ Ἥρη φιλέουσα Κομβάβον πολλοῖσι τὴν τομὴν ἐπὶ νόον ἔβαλλεν, ὅκως μὴ μοῦνος ἐπὶ τῇ ἀνδρηίῃ λυπέοιτο.

[¶1] 27. But evermore sithen that this custom was first establissched, it abydeth yit, and everyche yeer manye men gelden hem in the close and becomen as wommen, wher it be that thei solacen Combabe or reioysen Iuno. Algates thei gelden hem. And thise no lenger clothen hem as men, but weren wommenes wedes and don wommenes werkes. And as I herde, the blame of this also is leyde on Combabe; for a thyng befel him in this wyse. A straunge womman that cam thider on pilgrimage saughe him whyl he was fayre and clad yit as a man, and sche was seysed of gret love. But after, whan sche lernede that he was marred, sche slowe hirself. Thanne for despeyr that Combabe hadde be cause he was acurst in love, he didde on femele clothinge to the ende that never non other womman scholde ben so begyled. That is whi Galles weren femele aparayl. Of Combabe have I seyd ynow, and of Galles I schalle make mencioun sone in another partie of my boke, how that they ben gelded, and in what manere that thei ben buryed, and wherfore thei entren not into the temple. But first it listeth me to telle of the site of the temple and his gretnesse, and therfore I schalle don right so.

> Greek: 27. τὸ δὲ ἔθος τοῦτο ἐπειδὴ ἅπαξ ἐγένετο, ἔτι νῦν μένει· καὶ πολλοὶ ἑκάστου ἔτεος ἐν τῷ ἱρῷ τάμνονται καὶ θηλύνονται, εἴτε Κομβάβον παραμυθεόμενοι εἴτε καὶ Ἥρῃ χαρίζονται· τάμνονται δʼ ὦν. ἐσθῆτα δὲ οἵδε οὐκέτι ἀνδρηίην ἔχουσιν, ἀλλὰ εἵματά τε γυναικήια φορέουσιν καὶ ἔργα γυναικῶν ἐπιτελέουσιν. ὡς δὲ ἐγὼ ἤκουον, ἀνακέαται καὶ τουτέων ἐς Κομβάβον ἡ αἰτίη· συνενείχθη γάρ οἱ καὶ τάδε. ξείνη γυνὴ ἐς πανήγυριν ἀπικομένη, ἰδοῦσα καλόν τε ἐόντα καὶ ἐσθῆτα ἔτι ἀνδρηίην ἔχοντα, ἔρωτι μεγάλῳ ἔσχετο, μετὰ δὲ μαθοῦσα ἀτελέα ἐόντα ἑωυτὴν διειργάσατο. ἐπὶ τοῖσι Κομβάβος, ἀθυμέων ὅτι οἱ ἀτυχέως τὰ ἐς Ἀφροδίτην ἔχει, ἐσθῆτα γυναικηίην ἐνεδύσατο, ὅκως μηκέτι ἑτέρη γυνὴ ἴσα ἐξαπατέοιτο. ἥδε αἰτίη Γάλλοισι στολῆς θηλέης. Κομβάβου μέν μοι τοσάδε εἰρήσθω, Γάλλων δὲ αὖτις ἐγὼ λόγῳ ὑστέρῳ μεμνήσομαι, τομῆς τε αὐτέων, ὅκως τάμνονται, καὶ ταφῆς ὁκοίην θάπτονται, καὶ ὅτευ εἵνεκα ἐς τὸ ἱρὸν οὐκ ἐσέρχονται· πρότερον δέ μοι θυμὸς εἰπεῖν θέσιός τε πέρι τοῦ νηοῦ καὶ μεγάθεος, καὶ δῆτα ἐρέω.

[¶2] 28. The place therinne the temple sytt isa hille; and * it liggeth wel in the myddes of the cytee, and two walles enviroune it. Oon of tho walles is auncien, but the tother is not mocheles elder than oure tyme. The entree of the holy place maketh out toward the Septemtryon, wel a 100 fadmes of largenesse; and in that entree stont tho yerdes that Bachus leet set, on heighte a 300 fadmes. A man goth up the oon of thise yerdes twyes in the yeer and woneth at the cop of the yerde for the space of 7 dayes. And the cause of his goynge up, as men seyn, is this. Lewed folk trowen that he speketh with the goddes on highe and axeth bones for alle Surrye, and the goddeg heren his preyeres fro there nyghe. But othere wenen that this also is don be cause of Deucalioun, in tokene and mynde of that tribulacioun, whan men wenten into montaynes and into the gret highe trees for fere of the flode. Now to me, that is not to beleven. I suppose wel that thei don this for worschipe of Bachus, and I conclude it thus. Yerdes that thei maken for worschipe of Bachus, on tho yerdes thei setten alle weyes wodene men; but I schalle not seye whi. Therfore me thenketh, in goynge up, that oon countrefeteth that other woden man.

> Greek: 28. ὁ μὲν χῶρος αὐτός, ἐν τῷ τὸ ἱρὸν ἵδρυται, λόφος ἐστίν, κέαται δὲ κατὰ μέσον μάλιστα τῆς πόλιος, καί οἱ τείχεα δοιὰ περικέαται. τῶν δὲ τειχέων τὸ μὲν ἀρχαῖον, τὸ δὲ οὐ πολλὸν ἡμέων πρεσβύτερον. τὰ δὲ προπύλαια τοῦ ἱροῦ ἐς ἄνεμον βορέην ἀποκέκρινται, μέγαθος ὅσον τε ἑκατὸν ὀργυιέων. ἐν τούτοισι τοῖσι προπυλαίοισι καὶ οἱ φαλλοὶ ἑστᾶσι τοὺς Διόνυσος ἐστήσατο, ἡλικίην καὶ οἵδε τριηκοσίων ὀργυιέων. ἐς τουτέων τὸν ἕνα φαλλὸν ἀνὴρ ἑκάστου ἔτεος δὶς ἀνέρχεται οἰκέει τε ἐν ἄκρῳ τῷ φαλλῷ χρόνον ἑπτὰ ἡμερέων. αἰτίη δέ οἱ τῆς ἀνόδου ἥδε λέγεται. οἱ μὲν πολλοὶ νομίζουσιν ὅτι ὑψοῦ τοῖσι θεοῖσιν ὁμιλέει καὶ ἀγαθὰ ξυναπάσῃ Συρίῃ αἰτέει, οἱ δὲ τῶν εὐχωλέων ἀγχόθεν ἐπαΐουσιν. ἄλλοισιν δὲ δοκέει καὶ τάδε Δευκαλίωνος εἵνεκα ποιέεσθαι, ἐκείνης ξυμφορῆς μνήματα, ὁκότε οἱ ἄνθρωποι ἐς τὰ οὔρεα καὶ ἐς τὰ περιμήκεα τῶν δενδρέων ᾖσαν τὸ πολλὸν ὕδωρ ὀρρωδέοντες. ἐμοὶ μέν νυν καὶ τάδε ἀπίθανα. δοκέω γε μὲν Διονύσῳ σφέας καὶ τάδε ποιέειν, συμβάλλομαι δὲ τουτέοισι. φαλλοὺς ὅσοι Διονύσῳ ἐγείρουσι, ἐν τοῖσι φαλλοῖσι καὶ ἄνδρας ξυλίνους κατίζουσιν, ὅτευ μὲν εἵνεκα ἐγὼ οὐκ ἐρέω. δοκέει δʼ ὦν μοι, καὶ ὅδε ἐς ἐκείνου μίμησιν τοῦ ξυλίνου ἀνδρὸς ἀνέρχεται.

[¶3] 29. The manere of his goynge up is this. He putteth a schort corde abouten himself and the yerde, and thanne he climbeth on peces of wode ynaylled on the yerde, bigge ynow for to lette setten (set his toes) on his toon; and ther as he climbeth he throweth up the corde with bothe hondes right as he mighte schake the reynes of a charre. If ony ther be that hath not seen this thing, but hath seen men that climben trees of palme in Arabye or in Egypte, or elles where, he undirstondeth wherof I speke. Whan he is comen to the ende of his weye, he letteth falle an other corde that he hath, that is long, and draweth uppe what him list, wode and clothes and purveyaunce, of the whiche he frameth a sete lyk as a nest, theron he sytteth and abydeth for the space of the before seyde dayes, And manye comynge putten gold or silver or peraunter brasse, that thei usen for here moneyes, in to a vesselle that lyeth there neer, seyinge everychon his name. Thann oon that stondeth there beside calleth it uppe; and whan that other resceyveth the name of eech, he preyeth for him, and in preyinge schaketh a thyng of brasse that souneth gret and schrille whan it is stered. And he ne slepeth never. For if that ever he falle on slepe, a scorpioun goynge up awaketh him and doth him pitous harm; and that is the peyne that is leyde on him for slepynge. Now this tale that is told of the scorpioun is a holy tale and wel semyng, but wher it be trewe or non, I wot neer. Natheles, me semeth that drede of fallynge avayleth moch to wakfulnesse. Now thanne, of yerde-climberes have I seyd y now.

> Greek: 29. ἡ δέ οἱ ἄνοδος τοιήδε· σειρῇ μικρῇ ἑωυτόν τε ἅμα καὶ τὸν φαλλὸν περιβάλλει, μετὰ δὲ ἐπιβαίνει ξύλων προσφυῶν τῷ φαλλῷ ὁκόσον ἐς χώρην ἄκρου ποδός· ἀνιὼν δὲ ἅμα ἀναβάλλει τὴν σειρὴν ἀμφοτέρωθεν ὅκωσπερ ἡνιοχέων. εἰ δέ τις τόδε μὲν οὐκ ὄπωπεν, ὄπωπεν δὲ φοινικοβατέοντας ἢ ἐν Ἀραβίῃ ἢ ἐν Αἰγύπτῳ ἢ ἄλλοθί κου, οἶδε τὸ λέγω. Ἐπεὰν δὲ ἐς τέλος ἵκηται τῆς ὁδοῦ, σειρὴν ἑτέρην ἀφεὶς τὴν αὐτὸς ἔχει, μακρὴν ταύτην, ἀνέλκει τῶν οἱ θυμός, ξύλα καὶ εἵματα καὶ σκεύεα, ἀπὸ τῶν ἕδρην συνδέων ὁκοίην καλιὴν ἱζάνει, μίμνει τε χρόνον τῶν εἶπον ἡμερέων. πολλοὶ δὲ ἀπικνεόμενοι χρυσόν τε καὶ ἄργυρον, οἱ δὲ χαλκόν, τὰ νομίζουσιν, ἐς ἐχῖνον πρόσθε κείμενον κατιᾶσιν, λέγοντες τὰ οὐνόματα ἕκαστος. παρεστεὼς δὲ ἄλλος ἄνω ἀγγέλλει· ὁ δὲ δεξάμενος τοὔνομα εὐχωλὴν ἐς ἕκαστον ποιέεται, ἅμα δὲ εὐχόμενος κροτέει ποίημα χάλκεον, τὸ ἀείδει μέγα καὶ τρηχὺ κινεόμενον. εὕδει δὲ οὐδαμά· ἢν γάρ μιν ὕπνος ἕλῃ ποτέ, σκορπίος ἀνιὼν ἀνεγείρει τε καὶ ἀεικέα ἐργάζεται, καί οἱ ἥδε ἡ ζημίη τοῦ ὕπνου ἐπικέαται. τὰ μὲν ὦν ἐς τὸν σκορπίον μυθέονται ἱρά τε καὶ θεοπρεπέα· εἰ δὲ ἀτρεκέα ἐστίν, οὐκ ἔχω ἐρέειν. δοκέει δέ μοι, μέγα ἐς ἀγρυπνίην συμβάλλεται καὶ τῆς πτώσιος ἡ ὀρρωδίη. Φαλλοβατέων μὲν δὴ πέρι τοσάδε ἀρκέει.

[¶4] 30. But as touching the temple, it loketh ayenst the sonnes rysynge, and the form and makyng therof is right as thei bylden temples in Ionye. A gret platte forme ryseth fro the erthe 2 fadmes of highte, where on the temple sytt. The weye up to it is mad of stone, that is not over long. And whan thou art aboven, the parvys of the temple scheweth thee a thing of grete merveylle, for it is dight with dores of gold. And with inne, the temple schyneth with mocheles gold, and the ceylours ben alle goldene. And a hevenlyche savour cometh out of it, lyk as cometh, men seyn, out of the londe of Arabye. In goynge up, fro fer it sendeth toward thee a wondur swete brethe; and ther as thou gost thy weye, it fayleth never, but thi clothes kepen that brethe ful longe tyme, and thou schalt evermore ben in remembraunce ther of.

> Greek: 30. ὁ δὲ νηὸς ὁρέει μὲν ἐς ἠέλιον ἀνιόντα, εἶδος δὲ καὶ ἐργασίην ἐστὶν ὁκοίους νηοὺς ἐν Ἰωνίῃ ποιέουσιν. ἕδρη μεγάλη ἀνέχει ἐκ γῆς μέγαθος ὀργυιέων δυοῖν, ἐπὶ τῆς ὁ νηὸς ἐπικέαται. ἄνοδος ἐς αὐτὸν λίθου πεποίηται, οὐ κάρτα μακρή. ἀνελθόντι δὲ θωῦμα μὲν καὶ ὁ πρόνηος μέγα παρέχεται θύρῃσί τε ἤσκηται χρυσέῃσιν· ἔνδοθεν δὲ ὁ νηὸς χρυσοῦ τε πολλοῦ ἀπολάμπεται καὶ ἡ ὀροφὴ πᾶσα χρυσέη. ἀπόζει δὲ αὐτοῦ ὀδμὴ ἀμβροσίη ὁκοίη λέγεται τῆς χώρης τῆς Ἀραβίης, καί σοι τηλόθεν ἀνιόντι προσβάλλει πνοιὴν κάρτα ἀγαθήν· καὶ ἢν αὖτις ἀπίῃς, οὐδαμὰ λείπεται, ἀλλά σευ τά τε εἵματα ἐς πολλὸν ἔχει τὴν πνοιὴν καὶ σὺ ἐς πάμπαν αὐτῆς μνήσεαι.

[¶5] 31. And with inne, the temple is not oon, but in it is mad an other chambre, to the which is an other weye up, that is but schort. That chambre is not dight with dores but liggeth alle open ayens thee. In to the grete temple comen alle men, but in to the litylle chambre the prestes only, and not alle the prestes, but only thei that ben most nyghe to the Goddes and han in governaunce alle the servys of the temple. And in that chambre arn throned the ydoles, that oon Iuno and that other that is Tove, algates thei clepen him be another name. And both ben of gold, and both sytten, but lyouns beren Iuno, and that other sytt on boles. And certeynely the symulacre of Iove ressembleth Iove in alle pointes, as heed and garnements and throne; and thou mightest not lyknen him unto no thing elles, and thou wolde.

> Greek: 31. ἔνδοθεν δὲ ὁ νηὸς οὐκ ἁπλόος ἐστίν, ἀλλὰ ἐν αὐτῷ θάλαμος ἄλλος πεποίηται. ἄνοδος καὶ ἐς τοῦτον ὀλίγη· θύρῃσι δὲ οὐκ ἤσκηται, ἀλλὰ ἐς ἀντίον ἅπας ἀναπέπταται. ἐς μὲν ὦν τὸν μέγαν νηὸν πάντες ἐσέρχονται, ἐς δὲ τὸν θάλαμον οἱ ἱρέες μοῦνον, οὐ μέντοι πάντες οἱ ἱρέες, ἀλλὰ οἳ μάλιστα ἀγχίθεοί τέ εἰσιν καὶ οἷσι πᾶσα ἐς τὸ ἱρὸν μέλεται θεραπηίη. ἐν δὲ τῷδε εἵαται τὰ ἕδεα, ἥ τε Ἥρη καὶ τὸν αὐτοὶ Δία ἐόντα ἑτέρῳ οὐνόματι κληίζουσιν. ἄμφω δὲ χρύσεοί τέ εἰσιν καὶ ἄμφω ἕζονται· ἀλλὰ τὴν μὲν Ἥρην λέοντες φέρουσιν, ὁ δὲ ταύροισιν ἐφέζεται. Καὶ δῆτα τὸ μὲν τοῦ Διὸς ἄγαλμα ἐς Δία πάντα ὁρῇ καὶ κεφαλὴν καὶ εἵματα καὶ ἕδρην, καί μιν οὐδὲ ἐθέλων ἄλλως εἰκάσεις.

[¶6] 32. But whan thou lokest on Iuno, sche wil schewe thee grete dyversitee of semblauntz; for al be it that the hool, trewely considered, be luno, natheles it conteyneth some dele of Minerve and Venus and Luna and Cibella and Deane and Fortune and Parcas. And in that oon hond sche holt a troncheon, and in that other a distaf; and on hir hede sche bereth rayes, and a tour, and that ceynt that men arayen with Venus Celestial allone. And abouten hir sche hath mo gold and precious stones right costlewe, some whyte and some watry, and manye lyk wyn and manye lyk fuyr; and therto sardoynes withouten nombre and berylles and emeraudes. Thise stones bryngen men of Egypte and Inde and Ethyope and Medye and Ermonye and Babyloyne. But I schal devyse you a thyng that is yit mo to speke of. Sche bereth on hir hede a ston that hight Lampe and hath his name after that that it doth. That ston schyneth in the nyght with grete claretee and serveth all the temple with light, right as it were of lampes. In the daye his schyninge is feble but it hath a right fuyry aspect. And ther is an other merveylle in that ydole. Gif thou loke on hir stondynge ayenst hir, sche loketh on thee, and if thou remeve thee, hir regard folweth thee; natheles if an other beholde hir fro the tothere syde, sche doth right so to him also.

> Greek: 32. ἡ δὲ Ἥρη σκοπέοντί τοι πολυειδέα μορφὴν ἐκφανέει· καὶ τὰ μὲν ξύμπαντα ἀτρεκέϊ λόγῳ Ἥρη ἐστΐν, ἔχει δέ τι καὶ Ἀθηναίης καὶ Ἀφροδίτης καὶ Σεληναίης καὶ Ῥέης καὶ Ἀρτέμιδος καὶ Νεμέσιος καὶ Μοιρέων. χειρὶ δὲ τῇ μὲν ἑτέρῃ σκῆπτρον ἔχει, τῇ ἑτέρῃ δὲ ἄτρακτον, καὶ ἐπὶ τῇ κεφαλῇ ἀκτῖνάς τε φορέει καὶ πύργον καὶ κεστὸν τῷ μούνην τὴν Οὐρανίην κοσμέουσιν. ἔκτοσθεν δέ οἱ χρυσός τε ἄλλος περικέαται καὶ λίθοι κάρτα πολυτελέες, τῶν οἱ μὲν λευκοί, οἱ δὲ ὑδατώδεες, πολλοὶ δὲ οἰνώδεες, πολλοὶ δὲ πυρώδεες, ἔτι δὲ ὄνυχες οἱ Σαρδῷοι πολλοὶ καὶ ὑάκινθοι καὶ σμάραγδοι, τὰ φέρουσιν Αἰγύπτιοι καὶ Ἰνδοὶ καὶ Αἰθίοπες καὶ Μῆδοι καὶ Ἀρμένιοι καὶ Βαβυλώνιοι. τὸ δὲ δὴ μέζονος λόγου ἄξιον, τοῦτο ἀπηγήσομαι· λίθον ἐπὶ τῇ κεφαλῇ φορέει· λυχνὶς καλέεται, οὔνομα δέ οἱ τοῦ ἔργου ἡ συντυχίη. ἀπὸ τούτου ἐν νυκτὶ σέλας πολλὸν ἀπολάμπεται, ὑπὸ δέ οἱ καὶ ὁ νηὸς ἅπας οἷον ὑπὸ λύχνοισι φαείνεται. ἐν ἡμέρῃ δὲ τὸ μὲν φέγγος ἀσθενέει, ἰδέην δὲ ἔχει κάρτα πυρώδεα. καὶ ἄλλο θωυμαστόν ἐστιν ἐν τῷ ξοάνῳ. ἢν ἑστεὼς ἀντίος ἐσορέῃς, ἐς σὲ ὁρῇ καὶ μεταβαίνοντι τὸ βλέμμα ἀκολουθέει· καὶ ἢν ἄλλος ἑτέρωθεν ἱστορέῃ, ἴσα καὶ ἐς ἐκεῖνον ἐκτελέει.

[¶7] 33. And betwene hem stont a symulacre of gold, not lyk the othere symulacres in no kynde, that hath no propre schap but bereth the qualitees of the other goddes. And the Assuriens hem selve clepen it Tokene, for thei han not goven him no propre name; in sothe thei mowe not seyn whens it cam ne what maner thyng it is. But some beleven, it is of Bachus, ~ and othere that it is of Deucalioun, and othere that it is of Semiramys. And for sothe a dowve of gold stont on his hede, and so thei devisen that it is Semiramys Tokene. And it doth iorney twyes eech yeer to the See, for to fecchen that water aforseyde.

> Greek: 33. ἐν μέσῳ δὲ ἀμφοτέρων ἕστηκεν ξόανον ἄλλο χρύσεον, οὐδαμὰ τοῖσι ἄλλοισι ξοάνοισι εἴκελον. τὸ δὲ μορφὴν μὲν ἰδίην οὐκ ἔχει, φορέει δὲ τῶν ἄλλων θεῶν εἴδεα. καλέεται δὲ σημήιον καὶ ὑπʼ αὐτῶν Ἀσσυρίων, οὐδέ τι οὔνομα ἴδιον αὐτῷ ἔθεντο, ἀλλʼ οὐδὲ γενέσιος αὐτοῦ καὶ εἴδεος λέγουσιν. καί μιν οἱ μὲν ἐς Διόνυσον, ἄλλοι δὲ ἐς Δευκαλίωνα, οἱ δὲ ἐς Σεμίραμιν ἄγουσιν· καὶ γὰρ δὴ ὦν ἐπὶ τῇ κορυφῇ αὐτοῦ περιστερὴ χρυσέη ἐφέστηκεν, τοὔνεκα δὴ μυθέονται Σεμιράμιος ἔμμεναι τόδε σημήιον. ἀποδημέει δὲ δὶς ἑκάστου ἔτεος ἐς θάλασσαν ἐς κομιδὴν τοῦ εἶπον ὕδατος.

[¶8] 34. In the temple himself on the left syde in entrynge is first a thron of Elye the sonne, but noon ymage of him sytt there on. For of Sonne and Mone only schewen thei non symulacres, and I lernede wherfore thei folwen this usaunce. Thei seyn that of othere goddes it is leful to lete make symulacres, for that here schappes ben not seen of alle men. But Sonne and Mone ben wel visible and alle men beholden hem. Whi thanne make symulacres of thynges that aperen in the eyr?

> Greek: 34. ἐν αὐτῷ δὲ τῷ νηῷ ἐσιόντων ἐν ἀριστερῇ κέαται πρῶτα μὲν θρόνος Ἠελίου, αὐτοῦ δὲ ἕδος οὐκ ἔνι· μούνου γὰρ Ἠελίου καὶ Σεληναίης ξόανα οὐ δεικνύουσιν. ὅτευ δὲ εἵνεκα ὧδε νομίζουσιν, ἐγὼ καὶ τόδε ἔμαθον. λέγουσι τοῖσι μὲν ἄλλοισι θεοῖσιν ὅσιον ἔμμεναι ξόανα ποιέεσθαι, οὐ γὰρ σφέων ἐμφανέα πάντεσι τὰ εἴδεα· ἠέλιος δὲ καὶ Σεληναίη πάμπαν ἐναργέες καὶ σφέας πάντες ὁρέουσι. κοίη ὦν αἰτίη ξοανουργίης τοῖσι ἐν τῷ ἠέρι φαινομένοισι;

[¶9] 35. And ther nyghe this throne is sett a symulacre ~ of Apollo, not lyk as he is wont to ben formed. For alle othere Jeven Apollo yong and formen him as a stripling, but thise allone schewen a symulacre of Apollo berded. And doynge this thei preisen hem selve and repreven Grekes and alle othere men that worschippen Apollo in lyknesse of a child. And the resoun is, for it semeth hem gret folye to maken schappes of Goddes inperfyt, and al that is yong thei demen yit inperfyt. And here Apollo hath other novelrye; for thei allone arayen him with clothynges.

> Greek: 35. μετὰ δὲ τὸν θρόνον τοῦτον κέαται ξόανον Ἀπόλλωνος, οὐκ οἷον ἐώθεε ποιέεσθαι· οἱ μὲν γὰρ ἄλλοι πάντες Ἀπόλλωνα νέον τε ἥγηνται καὶ πρωθήβην ποιέουσιν, μοῦνοι δὲ οὗτοι Ἀπόλλωνος γενειήτεω ξόανον δεικνύουσιν. καὶ τάδε ποιέοντες ἑωυτοὺς μὲν ἐπαινέουσιν, Ἑλλήνων δὲ κατηγορέουσιν καὶ ἄλλων ὁκόσοι Ἀπόλλωνα παῖδα θέμενοι ἱλάσκονται. αἰτίη δὲ ἥδε. δοκέει αὐτέοισι ἀσοφίη μεγάλη ἔμμεναι ἀτελέα ποιέεσθαι τοῖσι θεοῖσι τὰ εἴδεα, τὸ δὲ νέον ἀτελὲς ἔτι νομίζουσιν. ἐν δὲ καὶ ἄλλο τῷ σφετέρῳ Ἀπόλλωνι καινουργέουσι· μοῦνοι Ἀπόλλωνα εἵμασι κοσμέουσιν.

[¶10] 36. Now of the wondres that he doth I can speke largely, but I wol telle only that that is most marveyllous; and first I schalle make mencioun of the oracle. Ther ben manye oracles amonges Grekes and manye amonges Egyptyens, and some in Libye, and also manye in Asye. But thise oracles speken not withouten prestes or prophetes; but that oon meveth be himself and be himself acomplischeth his fercastinge, wher of the maner is right so. Whan heis in wille for to make predicatioun, atte firste he meveth on his thron, and thanne anon the prestes beren him up; but if thei ne beren him not up, he sweteth and meveth ever the more. And whyls thei carryen him on here scholdres, he dryveth hem, tornynge hem in alle weyes and lepynge fro that oon to that other. And atte last the Chefe Preste meteth him and axeth him of alle manere thinges; and gif he wole not that a thyng ben don, he draweth him backwardes; but if he commende a thyng, he dryveth his bereres forwardes right as he were dryvinge a charre. So assemblen thei the predicatiounes, and withouten this don thei no thing, ne solempne ne lewede. And he speketh of the yeer and the sesouns ther of, ye, whan thei ne axe not; and he speketh of the Tokene, whan it schal gon that iorney aforseyde.

> Greek: 36. ἔργων δὲ αὐτοῦ πέρι πολλὰ μὲν ἔχω εἰπεῖν, ἐρέω δὲ τὸ μάλιστα θωυμάζειν ἄξιον. πρῶτα δὲ τοῦ μαντηίου ἐπιμνήσομαι. μαντήια πολλὰ μὲν παρʼ Ἕλλησι, πολλὰ δὲ καὶ παρʼ Αἰγυπτίοισι, τὰ δὲ καὶ ἐν Λιβύῃ, καὶ ἐν τῇ δὲ Ἀσίῃ πολλά ἐστιν. ἀλλὰ τὰ μὲν οὔτε ἱρέων ἄνευ οὔτε προφητέων φθέγγονται, ὅδε δὲ αὐτός τε κινέεται καὶ τὴν μαντηίην ἐς τέλος αὐτουργέει. τρόπος δὲ αὐτῆς τοιόσδε. εὖτʼ ἂν ἐθέλῃ χρησμηγορέειν, ἐν τῇ ἕδρῃ πρῶτα κινέεται, οἱ δέ μιν ἱρέες αὐτίκα ἀείρουσιν· ἢν δὲ μὴ ἀείρωσιν, ὁ δὲ ἱδρώει καὶ ἐς μέζον ἔτι κινέεται. εὖτʼ ἂν δὲ ὑποδύντες φέρωσιν, ἄγει σφέας πάντῃ περιδινέων καὶ ἐς ἄλλον ἐξ ἑτέρου μεταπηδέων. τέλος ὁ ἀρχιερεὺς ἀντιάσας ἐπερέεταί μιν περὶ ἁπάντων πρηγμάτων· ὁ δὲ ἤν τι μὴ ἐθέλῃ ποιέεσθαι, ὀπίσω ἀναχωρέει, ἢν δέ τι ἐπαινέῃ, ἄγει ἐς τὸ πρόσω τοὺς προφέροντας ὅκωσπερ ἡνιοχέων. οὕτως μὲν συναγείρουσι τὰ θέσφατα, καὶ οὔτε ἱρὸν πρῆγμα οὐδὲν οὔτε ἴδιον τούτου ἄνευ ποιέουσιν. λέγει δὲ καὶ τοῦ ἔτεος πέρι καὶ τῶν ὡρέων αὐτοῦ πασέων, καὶ ὁκότε οὐκ ἔρονται. λέγει δὲ καὶ τοῦ σημηίου πέρι, κότε χρή μιν ἀποδημέειν τὴν εἶπον ἀποδημίην.

[¶11] 37. And I schalle seye you an other wonder that he wroghte in min owene presence. Whan the prestes wolde beren him up and carryen him, he lafte hem doun on the erthe and fleighe in the eyr al be him self.

> Greek: 37. ἐρέω δὲ καὶ ἄλλο, τὸ ἐμεῦ παρεόντος ἔπρηξεν. οἱ μέν μιν ἱρέες ἀείροντες ἔφερον, ὁ δὲ τοὺς μὲν ἐν γῇ κάτω ἔλιπεν, αὐτὸς δὲ ἐν τῷ ἠέρι μοῦνος ἐφορέετο.

[¶12] 38. There beside Apollo is a symulacre of Atlas, and there neer, of Mercure and of Lucine.

> Greek: 38. μετὰ δὲ τὸν Ἀπόλλωνα ξόανόν ἐστιν Ἄτλαντος, μετὰ δὲ Ἑρμέω καὶ Εἰλειθυίης.

[¶13] 39. Now have I devysed you how that the temple is aparaylled with innen. Withouten is set a gret awtere of brasse, and there nyghe ben othere symulacres of kynges and prestes withouten nombre; and I schalle telle you tho that ben moste worthy of mencioun. At the lefte syde of the temple stont a symulacre of Semiramys schewinge the temple with hir righte hond, the whiche was sett up for this resoun. Sche made ordeynaunce unto alle that duelleden in Surrye that thei scholde worschippe hir as here goddesse, recchynge nought of the othere goddes and [uno hirself. And thei didde right so. But after, for als moche as syknesses and tribulaciouns and peynes weren leyde on hir by the goddes, sche cessed of that folye and knouleched that sche was mortalle and commaunded alle hir subgettes to tornen hem ayen un to Iuno. Wherfore sche stont yit in suche gyse, devysing to alle that comen that thei schulle worschippe luno, and knoulechynge that sche is not goddesse no more, but that other.

> Greek: 39. τὰ μὲν ὦν ἐντὸς τοῦ νηοῦ ὧδε κεκοσμέαται· ἔξω δὲ βωμός τε κέαται μέγας χάλκεος, ἐν δὲ καὶ ἄλλα ξόανα μυρία χάλκεα βασιλέων τε καὶ ἱρέων· καταλέξω δὲ τῶν μάλιστα ἄξιον μνήσασθαι. ἐν ἀριστερῇ τοῦ νεὼ Σεμιράμιος ξόανον ἕστηκεν ἐν δεξιῇ τὸν νηὸν ἐπιδεικνύουσα. ἀνέστη δὲ διʼ αἰτίην τοιήνδε. ἀνθρώποισιν ὁκόσοι Συρίην οἰκέουσιν νόμον ἐποιέετο ἑαυτὴν μὲν ὅκως θεὸν ἱλάσκεσθαι, θεῶν δὲ τῶν ἄλλων καὶ αὐτῆς Ἥρης ἀλογέειν. καὶ ὧδε ἐποίεον. μετὰ δὲ ὥς οἱ θεόθεν ἀπίκοντο νοῦσοί τε καὶ συμφοραὶ καὶ ἄλγεα, μανίης μὲν ἐκείνης ἀπεπαύσατο καὶ θνητὴν ἑωυτὴν ὁμολόγεεν καὶ τοῖσιν ὑπηκόοισιν αὖτις ἐκέλευεν ἐς Ἥρην τρέπεσθαι. τοὔνεκα δὴ ἔτι τοιήδε ἀνέστηκεν, τοῖσιν ἀπικνεομένοισι τὴν Ἥρην ἱλάσκεσθαι δεικνύουσα, καὶ θεὸν οὐκέτι ἑωυτὴν ἀλλʼ ἐκείνην ὁμολογέουσα.

[¶14] 40. And in that place saughe I also ymages of Eleyne and Ecube and Andromacha and Parys and Ector and Achilles. And I saughe Nireos ymage, that was sone of Aglaye, and Philomele and Progne, that weren yit wommen, and Tereus himself, that was a brid, and an other ymage of Semiramys, and of Combabe that that I spak of, and a right fayr of Stratonice, and oon of Alexaundre lyk as it were the verray man, and there beside him stont Sardanapalle in other schappe and other aparayl.

> Greek: 40. εἶδον δὲ καὶ αὐτόθι Ἑλένης ἄγαλμα καὶ Ἑκάβης καὶ Ἀνδρομάχης καὶ Πάριδος καὶ Ἕκτορος καὶ Ἀχιλλέος. εἶδον δὲ καὶ Νειρέος εἶδος τοῦ Ἀγλαΐης, καὶ Φιλομήλην καὶ Πρόκνην ἔτι γυναῖκας, καὶ αὐτὸν Τηρέα ὄρνιθα, καὶ ἄλλο ἄγαλμα Σεμιράμιος, καὶ Κομβάβου τὸ κατέλεξα, καὶ Στρατονίκης κάρτα καλόν, καὶ Ἀλεξάνδρου αὐτῷ ἐκείνῳ εἴκελον, παρὰ δέ οἱ Σαρδανάπαλλος ἕστηκεν ἄλλῃ μορφῇ καὶ ἄλλῃ στολῇ.

[¶15] 41. And in the clos at large pasturen grete boles and hors and egles and beres and lyouns; and thei don no manere harm to men but ben everyche of hem holy and tame.

> Greek: 41. ἐν δὲ τῇ αὐλῇ ἄφετοι νέμονται βόες μεγάλοι καὶ ἵπποι καὶ ἀετοὶ καὶ ἄρκτοι καὶ λέοντες, καὶ ἀνθρώπους οὐδαμὰ σίνονται, ἀλλὰ πάντες ἱροί τέ εἰσι καὶ χειροήθεες.

[¶16] 42. Prestes thei apoynten withouten nombre, of the whiche some sleen the victimes and some beren the offrynges of licours and some ben cleped Fuyrbereres and some Awtere Prestes. Whan I was there, mo than a 300 weren wont to assemblen hem for sacrifise. Thei ben clothed in whyte robes alle, and thei han a poynted cappe on here hedes. And everyche yeer a newe chefe preste is sett over hem, that allone wereth a robe of purpre and is crouned with a coronale of gold.

> Greek: 42. ἱρέες δὲ αὐτοῖσι πολλοὶ ἀποδεδέχαται, τῶν οἱ μὲν τὰ ἱρήια σφάζουσιν, οἱ δὲ σπονδηφορέουσιν, ἄλλοι δὲ πυρφόροι καλέονται καὶ ἄλλοι παραβώμιοι. ἐπʼ ἐμεῦ δὲ πλείονες καὶ τριηκοσίων ἐς τὴν θυσίην ἀπικνέοντο. ἐσθὴς δὲ αὐτέοισι πᾶσι λευκή, καὶ πῖλον ἐπὶ τῇ κεφαλῇ ἔχουσιν. ἀρχιερεὺς δὲ ἄλλος ἑκάστου ἔτεος ἐπιγίγνεται, πορφυρέην τε μοῦνος οὗτος φορέει καὶ τιάρῃ χρυσέῃ ἀναδέεται.

[¶17] 43. And therto is other gret multytude of religious men, of floyteres and piperes and Galles, and also wommen that ben wode and out of here witte.

> Greek: 43. ἔστι δὲ καὶ ἄλλο πλῆθος ἀνθρώπων ἱρῶν αὐλητέων τε καὶ συριστέων καὶ Γάλλων, καὶ γυναῖκες ἐπιμανέες τε καὶ φρενοβλαβέες.

[¶18] 44. Twyes each day sacrifise is perfourmed, to the which allecomen. To Iove thei sacrificen withouten ony noys, ne syngynge not ne floytynge; but whan thei presenten offrynges to Iuno, thanne thei syngen and floyten and sounen cymbales. And as to this thei mighte not telle me no thing certeyn.

> Greek: 44. θυσίη δὲ δὶς ἑκάστης ἡμέρης ἐπιτελέεται, ἐς τὴν πάντες ἀπικνέονται. Διὶ μὲν ὦν κατʼ ἡσυχίην θύουσιν οὔτε ἀείδοντες οὔτε αὐλέοντες· εὖτʼ ἂν δὲ τῇ Ἥρῃ κατάρχωνται, ἀείδουσίν τε καὶ αὐλέουσιν καὶ κρόταλα ἐπικροτέουσιν. καί μοι τούτου πέρι σαφὲς οὐδὲν εἰπεῖν ἐδύναντο.

[¶19] 45. Ther is also a lak, a lityl fro the temple, in the whiche holy fissches ben norysscht, withouten nombre and of dyverse kyndes. Some of hem ben ful grete, and thise han names and comen whan thei ben cleped. And whan I was there, amonges hem was oon that werde gold. On his fynne was festned a ioyelle of gold; and often tymes I saughe him, and he hadde that ioyelle.

> Greek: 45. ἔστι δὲ καὶ λίμνη αὐτόθι, οὐ πολλὸν ἑκὰς τοῦ ἱροῦ, ἐν τῇ ἰχθύες ἱροὶ τρέφονται πολλοὶ καὶ πολυειδέες. γίγνονται δὲ αὐτῶν ἔνιοι κάρτα μεγάλοι· οὗτοι δὲ καὶ οὐνόματα ἔχουσιν καὶ ἔρχονται καλεόμενοι· ἐπʼ ἐμέο δέ τις ἦν ἐν αὐτοῖσι χρυσοφορέων. ἐν τῇ πτέρυγι ποίημα χρύσεον αὐτέῳ ἀνακέατο, καί μιν ἐγὼ πολλάκις ἐθεησάμην, καὶ εἶχεν τὸ ποίημα.

[¶20] 46. That lak is passynge depe. I assayde it not, but men seyn that it hath wel mo than a 200 fadmes; and in the myd place ther of stont an awtere of stone. Seeynge it on a sodeyne, thou woldest trowen that it fleyted and rode upon the water, and manye men wenen thus; but I suppose that a gret piler pight undernethe bereth up the awtere. And it is ever more dressed with gerlondes and hath encens brennynge, and manye swymmen overthwart to it eech day for a vowe that thei han, and bryngen gerlondes.

> Greek: 46. βάθος δὲ τῆς λίμνης πολλόν. ἐγὼ μὲν οὐκ ἐπειρήθην, λέγουσι δʼ ὦν καὶ διηκοσίων ὀργυιέων πλέον ἔμμεναι. κατὰ μέσον δὲ αὐτῆς βωμὸς λίθου ἀνέστηκεν. δοκέοις ἂν ἄφνω ἰδὼν πλώειν τέ μιν καὶ τῷ ὕδατι ἐποχέεσθαι, καὶ πολλοὶ ὧδε νομίζουσιν· ἐμοὶ δὲ δοκέει στῦλος ὑφεστεὼς μέγας ἀνέχειν τὸν βωμόν. ἔστεπται δὲ ἀεὶ καὶ θυώματα ἔχει, πολλοὶ δὲ καὶ ἑκάστης ἡμέρης κατʼ εὐχὴν ἐς αὐτὸν νηχόμενοι στεφανηφορέουσιν.

[¶21] 47. At that place ben wondur grete festes, the which highte Desceyntes unto the Lak, be cause that in tho festes alle the ydoles gon doun to the lak. Amonges hem Iuno cometh first, be cause of the fissches, to the entente that Iove schalle not seen hem first; for if so be that this happeth, thei dyen alle, as men seyn. And for sothe he cometh to seen hem, but sche, stondynge beforn him, letteth; «3 him, and with manye supplicatiouns sendeth him his: ** weye.

> Greek: 47. γίγνονται δὲ αὐτόθι καὶ πανηγύριές τε μέγισται, καλέονται δὲ ἐς τὴν λίμνην καταβάσιες, ὅτι ἐν αὐτῇσι ἐς τὴν λίμνην τὰ ἱρὰ πάντα κατέρχεται. ἐν τοῖσιν ἡ Ἥρη πρώτη ἀπικνέεται, τῶν ἰχθύων εἵνεκα, μὴ σφέας ὁ Ζεὺς πρῶτος ἴδηται· ἢν γὰρ τόδε γένηται, λέγουσιν ὅτι πάντες ἀπόλλυνται. καὶ δῆτα ὁ μὲν ἔρχεται ὀψόμενος, ἡ δὲ πρόσω ἱσταμένη ἀπείργει τέ μιν καὶ πολλὰ λιπαρέουσα ἀποπέμπει.

[¶22] 48. Wondur grete ben also the festes that thei ben wont to make in goynge to the see. Of tho festes ne can I not seye no thing certeyn, be cause that I ne wente not myself ne assayde not that pilgrimage. But what thei don whan thei retornen, that I saughe and schalle devyse you. Thei beren everychon a pot fulle of water, and thise pottes ben seeled with waxe. And of hem self thei ne breke not the seel for to schede it out; but ther is a holy Cokke, that woneth (dwells) nyghe to the lak, that whan he resceyveth the vesseles he loketh to the seel, and getteth him a fee for to undon the bond and remeve the waxe; and the Cokke gadereth moche silver thorghe this werk. And fro thens thei hem self bryngen it in to the temple, and scheden it out; and after this thei perfourmen sacrifise, and than thei wenden hoom ayen.

> Greek: 48. μέγισται δὲ αὐτοῖσι πανηγύριες αἳ ἐς θάλασσαν νομίζονται. ἀλλʼ ἐγὼ τούτων πέρι σαφὲς οὐδὲν ἔχω εἰπεῖν· οὐ γὰρ ἦλθον αὐτὸς οὐδὲ ἐπειρήθην ταύτης τῆς ὁδοιπορίης. τὰ δὲ ἐλθόντες ποιέουσιν, εἶδον καὶ ἀπηγήσομαι. ἀγγήιον ἕκαστος ὕδατι σεσαγμένον φέρουσιν, κηρῷ δὲ τάδε σεσήμανται. καί μιν οὐκ αὐτοὶ λυσάμενοι χέονται, ἀλλʼ ἔστιν ἀλεκτρυὼν ἱρός, οἰκέει δὲ ἐπὶ τῇ λίμνῃ, ὃς ἐπεὶ σφέων δέξηται τὰ ἀγγήια, τήν τε σφρηγῖδα ὁρῇ καὶ μισθὸν ἀρνύμενος ἀνά τε λύει τὸν δεσμὸν καὶ τὸν κηρὸν ἀπαιρέεται· καὶ πολλαὶ μνέες ἐκ τουτέου τοῦ ἔργου τῷ ἀλεκτρυόνι ἀγείρονται. ἔνθεν δὲ ἐς τὸν νηὸν αὐτοὶ ἐνείκαντες σπένδουσί τε καὶ θύσαντες ὀπίσω ἀπονοστέουσιν.

[¶23] 49. But the grettest of alle festes wherof I knowe is kepte in the firste somer sesoun, and some men clepen it Fuyr Feste and some Torche Feste. Ther inne thei don sacrifise in this wyse. Thei kutten grete trees and setten hem in the clos, and after, brynginge gotes and schepe and othere bestes, thei hangen hem fro the trees, alle on lyve, and eke briddes (birds) and clothes and ioyelles of gold and of silver, And whan thei han mad everyche thing complet and perfyt, thei beren the ydoles aboute the trees, and thanne thei casten inne fuyr and als swythe alle tho thinges brennen. To this feste comen manye bothe fro Surrye and from alle the marches there aboute; and alle bryngen here owne holy thinges and han alle here Tokenes made in lyknesse of that on.

> Greek: 49. Ὁρτέων δὲ πασέων τῶν οἶδα μεγίστην τοῦ εἴαρος ἀρχομένου ἐπιτελέουσιν, καί μιν οἱ μὲν πυρήν, οἱ δὲ λαμπάδα καλέουσιν. θυσίην δὲ ἐν αὐτῇ τοιήνδε ποιέουσιν. δένδρεα μεγάλα ἐκκόψαντες τῇ αὐλῇ ἑστᾶσι, μετὰ δὲ ἀγινέοντες αἶγάς τε καὶ ὄϊας καὶ ἄλλα κτήνεα ζῳὰ ἐκ τῶν δενδρέων ἀπαρτέουσιν· ἐν δὲ καὶ ὄρνιθες καὶ εἵματα καὶ χρύσεα καὶ ἀργύρεα ποιήματα. ἐπεὰν δὲ ἐντελέα πάντα ποιήσωνται, περιενείκαντες τὰ ἱρὰ περὶ τὰ δένδρεα πυρὴν ἐνιᾶσιν, τὰ δὲ αὐτίκα πάντα καίονται. ἐς ταύτην τὴν ὁρτὴν πολλοὶ ἄνθρωποι ἀπικνέονται ἔκ τε Συρίης καὶ τῶν πέριξ χωρέων πασέων, φέρουσίν τε τὰ ἑωυτῶν ἱρὰ ἕκαστοι καὶ τὰ σημήια ἕκαστοι ἔχουσιν ἐς τάδε μεμιμημένα.

[¶24] 50. And upon sette dayes the multytude assemblen hem in the clos, and manye Galles and tho religious men that I spak of pertourmen here cerimonyes; and thei kutten here owne armes and beten that oon that other upon the bak. — And manye that stont ther neer floyten, and manye beten timbres, and othere syngen wode songes and holy. This is don withouten the temple, and thei that don it comen not in to the temple.

> Greek: 50. ἐν ῥητῇσι δὲ ἡμέρῃσι τὸ μὲν πλῆθος ἐς τὸ ἱρὸν ἀγείρονται, Γάλλοι δὲ πολλοὶ καὶ τοὺς ἔλεξα, οἱ ἱροὶ ἄνθρωποι, τελέουσι τὰ ὄργια, τάμνονταί τε τοὺς πήχεας καὶ τοῖσι νώτοισι πρὸς ἀλλήλους τύπτονται. πολλοὶ δὲ σφίσι παρεστεῶτες ἐπαυλέουσι, πολλοὶ δὲ τύμπανα παταγέουσιν, ἄλλοι δὲ ἀείδουσιν ἔνθεα καὶ ἱρὰ ᾄσματα. τὸ δὲ ἔργον ἐκτὸς τοῦ νηοῦ τόδε γίγνεται, οὐδὲ ἐσέρχονται ἐς τὸν νηὸν ὁκόσοι τόδε ποιέουσιν.

[¶25] 51. And in thise dayes Galles ben made. For whan tho floyten and perfourmen here rytes, that folye sone entreth into manye, and manye ther ben that camen for to seen and thanne wroghten in thilke manere. And I shal descryve what thei don. ‘The yong man to whom Fortune hath goven this adversitee, he casteth offe his clothinge and cometh in to the myddes, cryinge in a grete voyce, and taketh up a swerd that hath stode there thise manye yeeres, I wene. Thanne he geldeth him right anon and renneth throghe the Cytee berynge in his hondes tho parties therof he gelt him. And that house into the whiche he schalle casten thise, he getteth thens femele wedes and wommanlyche aparayles. Thus don thei whan thei gelden hem.

> Greek: 51. ἐν ταύτῃσι τῇσι ἡμέρῃσι καὶ Γάλλοι γίγνονται. ἐπεὰν γὰρ οἱ ἄλλοι αὐλέωσί τε καὶ ὄργια ποιέωνται, ἐς πολλοὺς ἤδη ἡ μανίη ἀπικνέεται, καὶ πολλοὶ ἐς θέην ἀπικόμενοι μετὰ δὲ τοιάδε ἔπρηξαν. καταλέξω δὲ καὶ τὰ ποιέουσιν. ὁ νεηνίης ὅτῳ τάδε ἀποκέαται ῥίψας τὰ εἵματα μεγάλῃ βοῇ ἐς μέσον ἔρχεται καὶ ξίφος ἀναιρέεται· τὸ δὲ πολλὰ ἔτη, ἐμοὶ δοκέει, καὶ τοῦτο ἕστηκε. λαβὼν δὲ αὐτίκα τάμνει ἑωυτὸν θέει τε διὰ τῆς πόλιος καὶ τῇσι χερσὶ φέρει τὰ ἔταμεν. ἐς ὁκοίην δὲ οἰκίην τάδε ἀπορρίψει, ἐκ ταύτης ἐσθῆτά τε θηλέην καὶ κόσμον τὸν γυναικήιον λαμβάνει. τάδε μὲν ἐν τῇσι τομῇσι ποιέουσιν.

[¶26] 52. And Galles at here dyenge ben not enterred in lyk manere as other men, but gif a Galle dye, his felawes liften him up and carryen him in to the skirtes of the Cytee and sette doun the man himself and the fertre on the whiche thei broghte him, and easten stones aboven; and whan this is don, thei wenden hoom ayen. And thei wayten for the nombre of 7 dayes or that thei entren in to the temple; for if thei entren before, thei misdon.

> Greek: 52. ἀποθανόντες δὲ Γάλλοι οὐκ ὁμοίην ταφὴν τοῖσιν ἄλλοισι θάπτονται, ἀλλʼ ἐὰν ἀποθάνῃ Γάλλος, ἑταῖροί μιν ἀείραντες ἐς τὰ προάστεια φέρουσιν, θέμενοι δὲ αὐτὸν καὶ τὸ φέρτρον τῷ ἐκόμισαν, ὕπερθε λίθοις βάλλουσιν, καὶ τάδε πρήξαντες ὀπίσω ἀπονοστέουσιν. φυλάξαντες δὲ ἑπτὰ ἡμερέων ἀριθμὸν οὕτως ἐς τὸ ἱρὸν ἐσέρχονται· πρὸ δὲ τουτέων ἢν ἐσέλθωσιν, οὐκ ὅσια ποιέουσιν.

[¶27] 53. And the customes that thei folwen therto ben thise. If so be that ony of hem seeth a dede man, he cometh not in to the temple that day; but on the nexte daye, aftre that he hath pured him, thanne he entreth. And tho that ben of the dede mannes kyn wayten for the space of 30 dayes and lette schaven here hedes or thei entren; but before that this hath ben don, it is not leful for to entren.

> Greek: 53. νόμοισι δὲ ἐς ταῦτα χρέωνται τουτέοισι. ἢν μέν τις αὐτέων νέκυν ἴδηται, ἐκείνην τὴν ἡμέρην ἐς τὸ ἱρὸν οὐκ ἀπικνέεται, τῇ ἑτέρῃ δὲ καθήρας ἑωυτὸν ἐσέρχεται. αὐτῶν δὲ τῶν οἰκείων τοῦ νέκυος ἕκαστοι φυλάξαντες ἀριθμὸν ἡμερέων τριήκοντα καὶ τὰς κεφαλὰς ξυράμενοι ἐσέρχονται· πρὶν δὲ τάδε ποιῆσαι, οὐ σφίσι ἐσιέναι ὅσιον.

[¶28] 54. Thei sacrificen boles and kyn and gotes and schepe. Swyn only thei ne sacrificen not nouther eten be cause that thei demen hem unclene. But othere men demen hem not unclene but holy. And amonges briddes the dowve semeth hem wondur holy thing, and thei ben not wont so moche as to touchen hem; and gif thei touchen hem maugree hem selven, thei ben unclene that day. Therfore dowves lyven: amonges hem and entren here houses and gadren here mete for the moste part atte erthe.

> Greek: 54. θύουσιν δὲ βόας ἄρσενάς τε καὶ θήλεας καὶ αἶγας καὶ ὄϊας. σύας δὲ μοῦνον ἐναγέας νομίζοντες οὔτε θύουσιν οὔτε σιτέονται. ἄλλοι δʼ οὐ σφέας ἐναγέας, ἀλλὰ ἱροὺς νομίζουσιν. ὀρνίθων τε αὐτέοισι περιστερὴ δοκέει χρῆμα ἱρότατον καὶ οὐδὲ ψαύειν αὐτέων δικαιέουσιν· καὶ ἢν ἀέκοντες ἅψωνται, ἐναγέες ἐκείνην τὴν ἡμέρην εἰσί. τοὔνεκα δὲ αὐτέοισι σύννομοί τέ εἰσι καὶ ἐς τὰ οἰκεῖα ἐσέρχονται καὶ τὰ πολλὰ ἐν γῇ νέμονται.

[¶29] 55. And I schal telle you what the pilgrimes alle don. Whan that a man wole faren for the firste sythe (time) to the Holy Cytee, he schaveth his heed and his browes, and after that, he sacrificeth a schep; and than he kerveth it and eteth it alle, saf only the flees that he leyeth on the erthe and kneleth ther on, and taketh the bestes feet and heed and putteth upon his owne heed. Ther with alle he preyeth, askynge that this present sacrifise be resceyved and behotynge (promising) a grettere that nexte sythe. And whan alle this is atte ende, he putteth a gerlond on his owne heed and on the hedes of his felawes that wolle gon that ilke pilgrimage. Thanne levynge his owne contree he doth iorney; and he useth cold watre bothe for to wasschen with and to drynken, and slepeth alle weyes on the erthe; for he ne may not liggen in no maner bedde un to tyme that his pilgrimage be fulfilled and he be comen ayen to his owne contree.

> Greek: 55. λέξω δὲ καὶ τῶν πανηγυριστέων τὰ ἕκαστοι ποιέουσιν. ἀνὴρ εὖτʼ ἂν ἐς τὴν ἱρὴν πόλιν πρῶτον ἀπικνέηται, κεφαλὴν μὲν ὅδε καὶ ὀφρύας ἐξύρατο, μετὰ δὲ ἱρεύσας ὄϊν τὰ μὲν ἄλλα κρεουργέει τε καὶ εὐωχέεται, τὸ δὲ νάκος χαμαὶ θέμενος ἐπὶ τούτου ἐς γόνυ ἕζεται, πόδας δὲ καὶ κεφαλὴν τοῦ κτήνεος ἐπὶ τὴν ἑωυτοῦ κεφαλὴν ἀναλαμβάνει· ἅμα δὲ εὐχόμενος αἰτέει τὴν μὲν παρεοῦσαν θυσίην δέκεσθαι, μέζω δὲ ἐσαῦτις ὑπισχνέεται. τελέσας δὲ ταῦτα, τὴν κεφαλὴν αὐτοῦ τε στέφεται καὶ τῶν ἄλλων ὁκόσοι τὴν αὐτὴν ὁδὸν ἀπικνέονται, ἄρας δὲ ἀπὸ τῆς ἑωυτοῦ ὁδοιπορέει, ὕδασί τε ψυχροῖσι χρεόμενος λουτρῶν τε καὶ πόσιος εἵνεκα καὶ ἐς πάμπαν χαμοκοιτέων· οὐ γάρ οἱ εὐνῆς ἐπιβῆναι ὅσιον πρὶν τήν τε ὁδὸν ἐκτελέσαι καὶ ἐς τὴν ἑωυτοῦ αὖτις ἀπικέσθαι.

[¶30] 56. And in the Holy Cytee he is reseeyved of an hoste that he knoweth not propurly. For certeyne men in that place ben apoynted unto everyche cytee as hostes, and dyverse kynredes han this office of linage. And Assuryens clepen tho men Maistres be cause thei techen hem everyche thing.

> Greek: 56. ἐν δὲ τῇ ἱρῇ πόλει ἐκδέκεταί μιν ἀνὴρ ξεινοδόκος ἀγνοέοντα· ῥητοὶ γὰρ δὴ ὦν ἑκάστης πόλιος αὐτόθι ξεινοδόκοι εἰσίν, καὶ τόδε πατρόθεν οἴκοι δέκονται. καλέονται δὲ ὑπὸ Ἀσσυρίων οἵδε διδάσκαλοι, ὅτι σφίσι πάντα ὑπηγέονται.

[¶31] 57. And the sacrifises ben not perfourmed in the temple, but whan he hath presented his victime beforn the awtere, he schedeth offrynge of wyn there on, and thanne he ayen ledeth him on lyve to his logging, and’ whan he is comen there he sacrificeth and preyeth be him self.

> Greek: 57. θύουσι δὲ οὐκ ἐν αὐτῷ τῷ ἱρῷ, ἀλλʼ ἐπεὰν παραστήσῃ τῷ βωμῷ τὸ ἱρήιον, ἐπισπείσας αὖτις ἄγει ζῳὸν ἐς τὰ οἰκεῖα, ἐλθὼν δὲ κατʼ ἑωυτὸν θύει τε καὶ εὔχεται.

[¶32] 58. Ther is also this other maner sacrifise. Theidressen here victimes with gerlondes and hurlen hem doun the degrees of the entree on lyve, and in fallynge doun thei dyen. And some men hurlen here owne children thens, but not in lyke manere as the bestes. Thei putten hem in a walet and beren hem doun in hond, and thei scornen hem with alle, seyinge that thei ben not children but oxen.

> Greek: 58. ἔστιν δὲ καὶ ἄλλης θυσίης τρόπος τοιόσδε. στέψαντες τὰ ἱρήια, ζῳὰ ἐκ τῶν προπυλαίων ἀπιᾶσιν, τὰ δὲ κατενεχθέντα θνήσκουσιν. ἔνιοι δὲ καὶ παῖδας ἑωυτῶν ἐντεῦθεν ἀπιᾶσιν, οὐκ ὁμοίως τοῖς κτήνεσιν, ἀλλʼ ἐς πήρην ἐνθέμενοι χειρὶ κατάγουσιν, ἅμα δὲ αὐτέοισιν ἐπικερτομέοντες λέγουσιν ὅτι οὐ παῖδες, ἀλλὰ βόες εἰσίν.

[¶33] 59. And alle Ieten marke hem, some on the wriste and some on the nekke; and for that skylle alle Assuryens beren markes.

> Greek: 59. στίζονται δὲ πάντες, οἱ μὲν ἐς καρπούς, οἱ δὲ ἐς αὐχένας· καὶ ἀπὸ τοῦδε ἅπαντες Ἀσσύριοι στιγματηφορέουσιν.

[¶34] 60. And thei don another thing, in the whiche thei acorden to men of Trosen allone of Grekes, and I schalle telle you what tho don. Men of Trosen han made ordeynaunce as touchinge the maydens and the bachelers, that thei schulle not maryen or thei lette scheren here lokkes for worschipe of Ypolite; and so thei don. That thing is don also in the Holy Cytee. The bacheleres offren of here berdes, and the children from here birthe leten holy crulles growe, the which thei scheren whan thei ben presented in the temple and putten in boystes outher of silver or often tymes of gold, that thei naylen faste in the temple, and than gon here weye; but first thei wryten there on here names everychon. Whan I was yong, I fulfilled that ryte; and bothe my crulle and my name ben yit in the seyntuarye.

> Greek: 60. ποιέουσι δὲ καὶ ἄλλο μούνοισι Ἑλλήνων Τροιζηνίοισι ὁμολογέοντες. λέξω δὲ καὶ τὰ ἐκεῖνοι ποιέουσιν. Τροιζήνιοι τῇσι παρθένοισι καὶ τοῖσιν ἠιθέοισι νόμον ἐποιήσαντο μή μιν ἄλλως γάμον ἰέναι, πρὶν Ἱππολύτῳ κόμας κείρασθαι· καὶ ὧδε ποιέουσιν. τοῦτο καὶ ἐν τῇ ἱρῇ πόλει γίγνεται. οἱ μὲν νεηνίαι τῶν γενείων ἀπάρχονται, τοῖς δὲ νέοισι πλοκάμους ἱροὺς ἐκ γενετῆς ἀπιᾶσιν, τοὺς ἐπεὰν ἐν τῷ ἱρῷ γένωνται, τάμνουσίν τε καὶ ἐς ἄγγεα καταθέντες οἱ μὲν ἀργύρεα, πολλοὶ δὲ χρύσεα ἐν τῷ νηῷ προσηλώσαντες ἀπίασιν ἐπιγράψαντες ἕκαστοι τὰ οὐνόματα. τοῦτο καὶ ἐγὼ νέος ἔτι ὢν ἐπετέλεσα, καὶ ἔτι μευ ἐν τῷ ἱρῷ καὶ ὁ πλόκαμος καὶ τὸ οὔνομα.