DSBCB49 STAROVĚKÁ
EKUMENA - ANTICKÉ
ZPRÁVY O ASII A
AFRICE
Egypt
K Q I TO ijéyiorov yovaiKl á v ť ávópóc, ÓOOÁČÚOVTČC,
Extrémně zbožní
Úcta ke zvířatům
M n o h o věcí (bohové, zákony, ...) pochází z Egypta
Starodávný původ, dlouhé dějiny
LIDE A ZVYKY
V jiném „pásu" než Řekové
Protiklad - Skythové
Airs 12 - podnebí Evropy a Asie - dostatek všeho, ideální střed osídlený
Řeky
Airs, 18
couToq Aoyoc; KOL nepi TOOV
ALYUTTTJCOV, nAfiv 6TI o l |JEV uno TOU
0£puou £LQI BeBiaauevoi, o i 6s uno
TOU Y o x p o u .
a n d d o not resemble a n y other, the
s a m e observation applies to the
Egyptians, only that the latter are
oppressed b y h e a t a n d the former
by c o l d .
Hdt. 2.104
avibq 8k £i'Kaaa Tfj6£, KOL OTI
|j£Adyxpo£C £LQL KOL ouA6Tpix£C
a A A a TOIQI6£ KOL u.ctAAov, OTI U.OUVOI
ndvTCOv dv6pcbncov KoAxoi KOL
ALYUHTIOI KOL Ai6ion£(; n£piTd|jvovTai
a n ' apxTjc; Td 018010.
I myself guessed it to b e so, partly
b e c a u s e they are dark-skinned a n d
woolly-haired; t h o u g h that i n d e e d
goes for nothing, seeing that other
peoples, t o o , are such; but m y
better proof w a s that the C o l c h i a n s
a n d Egyptians a n d Ethiopians are
the only nations that h a v e from the
first practised circumcision.
Aristot. De Physiog.
O l a y a v |j£Aavsc 6£iAoi. avacp£p£Tai
ETTL lovq ALYUTTTJOUC, AiGionac;.
Those w h o are t o o swarthy are
c o w a r d l y , this applies to Egyptians
a n d Ethiopians.
Hdt. 2.79 naTpioiai St xp£cou.£voi
vouoiai dAAov ou5£va sniKToaviai •
2.41 aw £iv£Ka OUT£ avfip ALYUTTTIOC;
OUT£ yovfi d v 6 p a "EAAnya cpiAha£i£ dv
TCO QTOIJOTI, OU6E u.axaipri dv6p6c;
"EAAnvoc x p n ^ T Q i ou6s ofteAoTai
ou6s Affirm, ou6s Kpkoq K a 6 a p o u
$obq 6iaT£T|jnM£v
ou EAAnyiKfj
|jaxaipn Y£U<J£TCII.
They k e e p the oracles of their
fathers, a n d a d d n o n e others to
t h e m .
For this reason no Egyptian m a n or
w o m a n will kiss a G r e e k m a n , or use
a knife, or a spit, or a c a l d r o n
b e l o n g i n g to a Greek, or taste the
flesh of a n unblemished ox that has
b e e n cut up with a G r e e k knife.
Hdt. 2.91 'EAAnyiKOiai St vo|jaioiai
cpEuyouai x p a a 6 a i , TO 6E a u p n a v
£LTT£LV, |jr|6' dAAcov |jr|6a|jd |jr|6a|ja)V
dvGpcbncov vo|jaioiai.
Hdt. 2.158 N£Ka)(; uxv vuv u.£Ta£u
opuaacov s n a u a a i o |javrr|ioo
s|jno6iou y£vou.£voo TOIOUS£, icb
(3ap(3dpa) OUTOV npo£pyd^£a8ai.
(3ap(3dpouc St n d v i a c o i AiyunTioi
KaA£ouai TOUQ \JT\ acpiai
6u.oyAcbaaooc;.
The Egyptians shun the use of G r e e k
customs, a n d (to s p e a k generally)
the customs of a n y other m e n
w h a t e v e r .
During the course of excavations,
N e c o s c e a s e d from the work, b e i n g
s t a y e d by a prophetic u t t e r a n c e
that he w a s toiling b e f o r e h a n d for
the b a r b a r i a n . The Egyptians call all
m e n of other l a n g u a g e s b a r b a r i a n .
G e n . 43.32 Egypťané totiž n e m o h o u
jíst s Hebreji - je to pro ně ohavnost.
Oracle of the Lomb
Omele of the Potter
Demotic Chronicle
EGYPT A BARBARI
Hdt. 2.35-37
ALYUTTTIOI d|ja TOO oupavco TOO KOTOC acpeac EOVTI sTEpoia)
Kal TOO noTa|ja) cpuaiv dAAoihy nap£XO|JE:va) fi oi dAAoi1
noTajjoi, Td noAAd ndvTa £|jnaAiv ToTai aAXoiai
dv8pcbnoiai saTnaavTO f]8sd TE KOL V6|JOOQ • sv ToTai a l
|JEV yuvdLKSc aYopdCooai Kal KannAEUouai, oi 6s
dv6psq KOT' OLKOUC SOVTSC i)cpaivooai • Tjcpaivouai 6s oi
|JEV dAAoi dvco Tiqv KpoKriv OJGEOVTEC, ALYUTTTIOI St KCITCO.
TOC dx8£a oi |JEV dvSpec sni TOOV KECPQAECOV cpopEOuai, a i
St YUVOTKEC sni TOOV OOJJCOV. oupEooai a i |JEV yuvalKEC
6p8ai, oi St dv6p£C KOTHIJEVOI. £t)Ma
P£ l
J XP^v"1
"0 1
^ v
TOTOI oiKOiai, £a8iouai 6s sgco sv Tfjai 66oTo~i ETTIAEYOVTEC
OJC Td |JEV aiaxpa dvayKaTa 6s sv anoKpucpco t<JJi TTOIEEIV
Xpeov, Td St |jfi aiaxpd dvacpavSov. ipdTai yuvil LJEV
oi)6£|jia OUTE spaEvoc Qzov OVJZ Qr\\ir\q, dvSpec 6s
ndVTCOV T£ KOi nOOECOV. TpECpEIV TOIJC TOKEOC TOlOl |J£V
naiai oi>6£|jia dvdyKp |jfi POUAOLJEVOIOI, Tfjai St
SuYOTpdai n d a a dvdyKn Kai |jf| p>ouAo|j£VTiai.
As the Egyptians have a climate peculiar to themselves, and their
river is different in its nature from all other rivers, so have they made all
their customs and laws of a kind contrary for the most part to those of
all other men. Among them, the women buy and sell, the men abide
at home and weave; and whereas in weaving all others push the
woof upwards, the Egyptians push it downwards. Men carry burdens
on their heads, women on their shoulders. Women make water
standing, men sitting. They relieve nature indoors, and eat out of
doors in the streets, giving the reason, that things unseemly but
necessary should be done in secret, things not unseemly should be
done openly. No woman is dedicated to the service of any god or
goddess; men are dedicated to all deities male or female. Sons are
not compelled against their will to support their parents, but
daughters must do so though they be unwilling.
O L ipéec TÔÚV 6£aw Tfj |j£V OAATI Kouéouai, év
ALyunTo) óé čupaWTCii. TOIQI áXAoiai
ávGpcbnoiai VÔL JOC, áu.a Kiíôťí K £ K á p 8 a i Tác
KsepaÁác TOÍ)C IKVÉXTOI, AÍYÓTTTIOI 6ě úno
TOÍ)C 6avÓTOUC ávisTai Tác; Tpixac aiJČxaGai
TÓC T£ É V Tfj KEXpaÁfj Kal TO) Y£V£Ía), TÉCOC
É^upnM^vo1
- TOTQI L JEV áAÁoiai ávépcbnoiai
xcoplc; Gnpicov f] 6iaiTa aTTOKcxprrai,
ALyunTioiai 6ě ÓLJOÍJ 8npioiai r\ 6iaiTa ÉQTÍ.
áno nopôäv K a l KpiGécov d)ÁÁoi šcbooai,
AÍYOTTTÍCOV ÓE TO) noi£U|jéva) áno TOÚTCOV TT]V
rpny ov£i6oc ueviaTOv ÉCJTI, áAÁá áno
óÁupécov TTOIEUVTOI a r r i a , Tác dsiác
|J£T£c;£T£pOI KOAČOUOI. (popôäai TO U.EV (JTOTC
ToTai n o a i , TÔV SE nr|Aóv Tfjai x£pai, Kal Tf]V
K Ó n p o v ávaipÉovTai.
Everywhere else, priests of the gods w e a r
their hair long; in Egypt they are shaven.
With all other m e n , in mourning for the
d e a d those most nearly c o n c e r n e d h a v e
their h e a d s shaven; Egyptians are shaven
at other times, but after a d e a t h they let
their hair a n d b e a r d grow. The Egyptians
are the only p e o p l e w h o k e e p their
animals with them in the house. Whereas
all others live on w h e a t a n d barley, it is the
greatest disgrace for a n Egyptian so to
live; they m a k e food from a c o a r s e grain
which some call spelt. They k n e a d d o u g h
with their feet, a n d gather m u d a n d d u n g
with their hands.
ZVYKY
Tá aĹôoTa oúÁÁoi u.évecoai CÚC; éyčvovTO,
nÁf]V ôaoi áno TOÔTCOV £U.a0ov,
AíyônTioi Sk ncpiTáuvovTai. ťíu.aTa TÔOV
u.év ávôpčov ČKOOTOC; £X£i 6úo, TČO 6é
YUvaiKôúV £V eKäaTr). TÔOV LQTÍCOV TOÚQ
KpÍKOUg KOL TOvq KÔÁOUC; O l U.£V áÁÁoi
£^co0£v npoaôéooai, AíyônTioi 6é
£GGO6£V. vpápuaTa vpácpouai KOL
ÁoyiCovTai gincpoiai "EÁÁnvcc; u.év áno
TÔÚV ápiaTspóov éni Tá Sííla cpépovKc;
Tí]v x^tpa, AíyônTioi 6e áno ROV Szbcbv
éni Tá ápiGTcpá • KOL noidjVKq TOUTO
aúToi u.év cpaai éni SzQa TTOIÉEIV,
v
EÁÁnvaq 6é én' ápiOTcpä. ôicpaaioiai
6é YPÔ|J|jaai xpÉcaviai, KOÍ Tá u.év
QÚTÔÚV ipá Tá 6é 6n,MQT | K
a KaÁ&Tai.
The Egyptians a n d those w h o have
learnt it from them are the only
people w h o practise circumcision.
Every m a n has two garments, every
w o m a n only one. The rings a n d sheets
of sails are m a d e fast elsewhere
outside the boat, but inside it in Egypt.
The Greeks write a n d calculate by
moving the hand from left to right; the
Egyptians d o contrariwise; yet they
say that their w a y of writing is towards
the right, a n d the Greek w a y towards
the left. They use two kinds of writing;
one is called sacred, the other
c o m m o n .
ZVYKY
QsoasBssc St nepioo&q iovjeq
udAiQTa ndvTCOv dv6pcbncov vd|Joiai
TOIOIQI6£ xpecovTai. ... dAAac; T£
8 p n a K n i a c EHITEAEOUQI u u p i a c OOQ
£LH£LV Aoyq). ... 1x86GOV 6 s O U acpi
sfeaTi n d a a a 8 a i . Kud|jouc 6 s OUT£ TI
pdAa a n d p o u a i Aiyonrioi sv Tfj
X&Pfl, TOUQ T£ yiVO|J£VOU(; OUT£
Tpcbyooai OUT£ ELJJOVKQ naT£ovTai, o i
6s 6f] lp££C Ou6s 6p£OVT£C dVEXOVTai,
vo|ji<tovT£c; ou K a 8 a p 6 v d v a i piv
o a n p i o v .
They are b e y o n d measure religious,
more than a n y other nation; a n d
these are a m o n g their customs: ...
Their religious o b s e r v a n c e s are, o n e
m a y say, innumerable. ... They m a y
not e a t fish. The Egyptians sow no
b e a n s in their country; if a n y grow,
they will not e a t t h e m either raw or
c o o k e d ; the priests c a n n o t e n d u r e
e v e n to see t h e m , considering
b e a n s a n u n c l e a n kind of pulse.
S e d m skupin o b y v a t e l - Hdt. 2.164
"E<JTI Si ALYOTTTiCOV ETTTa y£V£a, KOL
TOUTCOV OL \JZV ipssc o i Si u.dxiuoi
KEKAEOTOI, OL Si B O U K O A O I OL Si
00(50)101, OL Si KdnnAoi, OL Si
ip\jr\vLiQ, OL Si KuftspvfjTai.
The Egyptians are d i v i d e d into
s e v e n classes, severally entitled
priests, warriors, c o w h e r d s ,
swineherds, hucksters, interpreters,
a n d pilots.
D.S. 1.73 Tr\q AÍYÚTTTOU 5S náan^ £Í£
TTAEÍUJ fJÉpn SinPHM^vn^. & V
ČKOÍOTOV
KaTá Tr]v 'EAAnviKnv SIÓASKTOV
óvofjá^STai vofjóc, écp' éKáorio TÉTaKTai
vo|jápxnc ó Tr]v ánávTcov £ x w v
ěnifjéAsiáv TS KCU cppovTÍSa.
A n d since Egypt as a w h o l e is
d i v i d e d into several parts w h i c h in
G r e e k are c a l l e d nomes, over e a c h
of these a n o m a r c h is a p p o i n t e d
w h o is c h a r g e d with b o t h the
oversight a n d c a r e of all its affairs.
SPOLEČNOST
Hdt. 2.147 'EÁsu8£pco8ávT£C ALYÚTTTIOI
|j£Tá TÓV ipéa TOO v
HcpaiaTOU
(3aaiÁ£ĎaavTa, oúóéva y a p X P O V O V
oloi T£ fjaav áv£U (3aaiÁ£OC
óiarraaGai, écnhaavTO óocbó£Ka
ftaaiÁáaq, óocbó£Ka u.oipac;
6aaá|j£voi Aiyorrrov náaav.
After the reign of the priest of
Hephaestus the Egyptians w e r e
m a d e f ree. But they c o u l d never
live without a king, so they d i v i d e d
Egypt into twelve portions a n d set
up twelve kings.
SPOLEČNOST
Aristot. Po/. 1313b
Koi TO nrvnTCic; noi£Tv iovq
ápxouxvooc; TupavviKÓv, óncoc; u.řyT£
cpuAaKf] [20] TpécpnTOi KOL npóQ JCÚ
KQQ' f]|j£pav ÓVT£C; aaxoAoi c&aiv
éni(3ouÁ£Ú£iv. napá6£iYMCi 6é TOÚTOU
at T£ nupaui5£C a i n£pi A i v u m o v
A n d it is a d e v i c e of tyranny to
m a k e the subjects poor, so that a
g u a r d [20] m a y not b e kept, a n d
also that the p e o p l e b e i n g busy
with their daily affairs m a y not h a v e
leisure to plot against their ruler.
Instances of this are the pyramids in
Egypt
SPOLEČNOST
D.S. 1.90 A i á 5Ě Táq aÚTáq a i i i a q
ôoKOÚaiv AÍYÚTTTIOI Toúq ÉauTÚJv ftaaiAac
TTpOaKUVSTv T£ KOÍ TlfJÔV OK TTpÔq
áArí0£iav óvTaq 8£OÚc a p a [j£v OÚK äv£u
ôaifjovíou Tivôq Trpovoíaq v c p ^ o v r e q
aÚTOÚq T£T£ux£vai Tŕjq TÚJV ÓACJV é^ouaíaq,
a p a ô£ Toúq |3ouAo[j£vouq T£ Kai
5uva[j£vouq Tá [j£Yicn" £Ú£pY£T£Ív
ŕiYOÚ[j£voi Qzlaq [j£T£X£iv cpúa£ajq.
A n d it is apparently on these grounds
that the Egyptians prostrate
themselves before their kings a n d
honour them as being in truth very
gods, holding, on the o n e hand, that
it was not without the influence of
some divine providence that these
men have attained to the supreme
power, a n d feeling, also, that such as
have the will a n d the strength to
confer the greatest benefactions
share in the divine nature.
ZVYKY - NEGATI VN
D.S. 1.67 Oi |j£v yáp Trpö TOÚTOU
5uvaGT£ÚGavT£q äßaiov £TTOÍOUV Toíq
líVOK Tř]V Al'YUTTTOV, TOŮq [J£V
(pov£ÚovT£c, Toüq Ö£ KaTa5ouAoú[j£voi
TO)v KaTaTTÁ£óVTÜÜv. Kai yä-p n TT£pÍ TOv
Boúaipiv aö£ß£ia 5 i á Tř]v TÜJV eyx^piuw
cfevíav 5i£ßori9r| Trapá TOÍq"EAAr|Giv, OÚK
oůaa |j£v Típoq áArí6£iav, 5 i á ö£ Tř|v
UTT£pßoAnv Trjq ávojjíaq [JÚ6ou
TíAáG[ja KaTaxwpiG9£ÍGa.
For his predecessors in power h a d
consistently closed Egypt to strangers,
either killing or enslaving any w h o
t o u c h e d its shores. 11 Indeed, it was
b e c a u s e of the objection to strangers
on the part of the people that the
impiety of Busiris b e c a m e a byword
a m o n g the Greeks, although this
impiety was not actually such as it
was described, but was m a d e into a
fictitious myth b e c a u s e of the
exceptional disrespect of the
Egyptians for ordinary customs.
HISTORIE - NEGATIVNÍ
D.S. 1.45 MSTCX 5s TauTa KaTaoraBsvroc;
paaiAscoq Bouaipi5oc Kai TCJV TOUTOU
naAiv SKYOVCJOV OKTOO, TOV TSASUTCUOV
Ofjoavufjov ovTa TO) npwTco cpaai KTiacu
Trjv uno fjsv TWV AiyunTicjov KaAouiJSvny
Aioc noAiv Tny |J£YaAr|v, uno 5s TWV
'EAArjvajv 0r|pac
Subsequently, w h e n Busiris b e c a m e
king a n d his d e s c e n d a n t s in turn,
eight in n a m e , the last of the line,
w h o bore the s a m e n a m e as the
first, f o u n d e d , they say, the city
w h i c h the Egyptians call Diospolis
the G r e a t , t h o u g h the Greeks call it
Thebes.
Hdt. 2.45 A£vooai SZ noAAd KOL ccAAa
avmiOKOTTCOc; o iv
'EAAny£c;, £ur|6r|c; 6s
airraw KOL 66£ 6 u.06oc; EQTL TOV n £ p i
TOU l
HpaKA£oc; A£yooai, d)Q OUTOV
&TTIK6U.£VOV E£ AiyonTOv QT£i4JavT£c;
oi AiyunTioi uno nou.TTfjc; s^fjyov foq
8 U Q O V T £ C TO) A N : TOV SZ T£COC; U.EV
f i a u x i n v
£X^|V
' £TT£l SZ OUTOU npoc; TG>
(3co|ja) K a T d p x o v T O , zq aAKf]V
Tpan6|j£vov n d v T a c acp£ac;
KaTacpoveOaai.
A n d the Greeks say m a n y other illc
o n s i d e r e d things, too; a m o n g
t h e m , this is a silly story w h i c h they
tell a b o u t Heracles: that w h e n h e
c a m e to Egypt, the Egyptians
c r o w n e d him a n d l e d him out in a
procession to sacrifice him to Zeus;
a n d for a while (they say) h e
followed quietly, but w h e n they
started in o n him at the altar, h e
resisted a n d killed t h e m all.
A p o l l o d . 2.5.11 u.£Td Ai(36ny 6E AI'YOTTTOV
6ie^f|£i. TauTHQ £3aaiA£0£ Bouaipic
nodeiSoovoQ naTe, KOI A o a i a v a a a n c . Tfje,
' E n d c p O U . OTJTOq TOl)C & V O U C £80£V e n l
(5co|ja) Aide, KOTO TI Aoyiov: £ W £ a y a p £Tn,
dcpopia Tf)V A t y o n T O v KaT£Aa(3£, Opaaioe,
6E £A6a)V EK K o n p o o , u.avTie, TT)V ETnaTn|jr|v,
£cpn Tf]V dcpopiav n a o a a a 8 a i £dv fevov
dv6pa TCO A i l acpdEcoai KQT' £TOC. Booaipie,
SE £K£lvov npooTOv acpa^ac; TOV u.dvTiv TOUC;
KOTIOVTOC; fevoue £acpac^£. auAAncpBelc, ouv
K a r H p a K A f j Q TOTC; p a r o l e , npoa£cp£p£TO Td
St 6£Q|jd 6iappnqac TOV T£ Bouaipiv Kal TOV
£K£ivoo n a l 6 a A|Jcpiodu.avTa dn£KT£iv£.
After Libya he traversed Egypt. That
country was then ruled b y Busiris, a son of
Poseidon b y Lysianassa, d a u g h t e r of
Epaphus. This Busiris used to sacrifice
strangers o n a n altar of Zeus in
a c c o r d a n c e with a certain oracle. For
Egypt was visited with dearth for nine
years, a n d Phrasius, a learned seer w h o
h a d c o m e from Cyprus, said that the
dearth w o u l d c e a s e if they slaughtered a
stranger m a n in honor of Zeus every year.
Busiris b e g a n b y slaughtering the seer
himself a n d c o n t i n u e d to slaughter the
strangers w h o l a n d e d . So Hercules also
was seized a n d h a l e d to the altars, but he
burst his bonds a n d slew both Busiris a n d
his son A m p h i d a m a s .
BUSIRIS (TAKE ISOKRATES - BURISIS)
Ath. 7.55
OUK av 6uvai|jr|v a u u u a x e i v TJJJLV sycb:
o u G ' o l Tporroi y a p 6uovpoua' o u G ' o l v o u o i
filjoav, a n ' aAAhAcov 6s 6i£xooaiv n o A u .
fiouv n p o o K U v e i c , £yw St 8uco TOTC, Qzolq:
TT\V svxeAuv ueviOTOv r\yzl 6aiuova,
T\\jzlq St Toav OUJGOV ueyiOTOv n a p a n o A u :
oi)K £O0ieic tier, t\&> Sz Y' Ti6ouai
u.dAiOTa TOUTOI^: Kuva aefceic, Tumco 6' EYGO,
TOI5I4JOV K O T e a G i o u a a v fjviK' av Ad(3co.
TOIX; leprae, £V0d6£ u.£V o A o K A h p o u c vou.oc,
elvai, n a p ' uu.iv S', ax; EOIK', a n n p v u s v o u c .
TOV a i e A o u p o v KCIKOV EXOVT' £av L6T|C^
KAai£ic, tycb S' fj6iaT' dnoKTeivac 6epG0.
6UVQTQI n a p ' upTv uuvaAfj, n a p ' e u o i Si Y o u .
I never could myself your comrade be,
For neither do'our manners nor our laws
Agree with yours, but they are wholly
different.
You do adore an ox; I sacrifice him
To the great Gods of heaven. You do think
An eel the mightiest of deities;
But we do eat him as the best of fish.
You eat no pork; I like it a b o v e all things.
You do adore a d o g ; but I do beat him
If e'er I catch him stealing any meat.
Then our laws enjoin the priests to be
Most perfect men; but yours are mutilated.
If you do see a cat in any grief
You w e e p ; but I first kill him a n d then skin him.
You have a great opinion of the shrew-
mouse;
But I have none at all.
D.C. 42.34.2 KOL biw&q cpépovTEq 6TI
u.nÓ£ TO)V i£po)V i\q án£Íx£TO
l
9pncJK£Úouai T£ y á p noAAá
TT£piaaÓTaTa áv6pcbncov, KOL
noAéuouc uněp aúTaw KOL npóc;
áAAňAouc, aT£ UT] K a 6 ' £V áAAá KOL ÉK
TOU ÉVaVTI COTÓTOU KOL OUTOLQ
TIU.O)VT£C; TI VQ,
For they are the most religious
p e o p l e o n earth in m a n y respects
a n d w a g e wars e v e n against o n e
a n o t h e r o n a c c o u n t of their beliefs,
since they are not all a g r e e d in their
worship, but are diametrically
o p p o s e d to e a c h other in s o m e
matters.
ZBOŽNOST
Philostr. VA. 3.32 'Kaycb,' scpn. '00
(3aaiA£u, syiyvcoaKOv, 6TI QOI T<X dyra
6i£cp6op£v uno TOW AiyoTTTicov
TO0TC0V,
I t o o , O king, w a s a w a r e that your
mind h a d b e e n p o i s o n e d by these
Egyptians;
Aristoph. Thes. 920-922
oíu/ cúq navoOpYQC KOÚTÓC; £Ívai poi
6OK£LC;
Koi TOU6£ j\q ŠÓU.(3OOÁOC;. O Ú K ÉTÓC;
náÁai
riYUjTj_iá^£i'. áÁÁ' 6Ó£ u.sv 6óa£i 6ÍKr|V.
You s e e m to m e to b e a c u n n i n g
rascal t o o ; y o u are in collusion with
this m a n , a n d it wasn't for nothing
that y o u kept b a b b l i n g a b o u t
Egypt.
ZRÁDNÍ PODVODNICI
Propert. 3.11.33-37
noxia Alexandria, dolls aptissima tellus,
et totiens nostro M e m p h i c r u e n t a m a l o ,
tris ubi P o m p e i o detraxit h a r e n a
t r i u m p h o s tollet
nulla dies h a n c tibi, R o m a , n o t a m
Noxious Alexandria p l a c e so skilled
in d e c e i t a n d M e m p h i s so often
b l o o d y with our grief w h e r e the
s a n d r o b b e d P o m p e y of his three
triumphs? R o m e , no d a y will ever
w i p e a w a y the stain.
C a e s . Civ. 7.2
at mihi si d e f e n d e n d i essent
Alexandrini n e q u e fallaces esse
n e q u e temeraril multa oratio frustra
absumeretur; c u m vero uno
t e m p o r e et natio eorum et natura
c o g n o s c a t u r , aptissimum esse h o c
genus a d proditionem dubitare
n e m o potest.
But to offer here a defense either of
the sincerity or c o n d u c t of these
Alexandrians, w o u l d b e only labor in
vain, since all w h o know the genius
a n d t e m p e r of the p e o p l e must b e
satisfied that they are the fittest
instruments in the world for treason.
ZRÄDN
C a e s . Civ. 24
C a e s a r etsi f a l l a c e m g e n t e m
s e m p e r q u e alia c o g i t a n t e m , alia
simulantem b e n e c o g n i t a m
h a b e b a t , t a m e n petentibus d a r e
v e n i a m utile esse statuit
Though C a e s a r k n e w the nation to
b e false a n d perfidious, s e l d o m
speaking as they really thought, yet
he j u d g e d it best to c o m p l y with
their desire.
Plb. 15.24-33
napa6o6£VTCOv St novicov ôu.oí) Jóiq
óxAoic;, o i \JEV EÓCIKVOV, o i 6'
ÉKÉVTOUV, o i Sk iovq ócp6aA|joí)c;
£Č;£KOTTTOV: á£L Ó£ TOU n£QÓVTOC; Tá
|j£An óiéancov, £COQ OTOU
KaT£A6(3noav nävTac; aúTOÚc;: [10]
6£ivf] yáp J\q f] n£pi iovq 9U|JOUC
á)|JÓTnC YÍV£TOI TCOV KQTá Tf]V
A L V O H T O V áv6pôncov.
They w e r e all given u p to t h e
p o p u l a c e , w h o bit, a n d s t a b b e d
t h e m , a n d k n o c k e d out their eyes,
a n d , as soon as a n y o n e of t h e m
fell, tore him limb from limb, until
they h a d utterly annihilated t h e m
all: for the s a v a g e r y of the Egyptians
w h e n their passions are roused is
i n d e e d terrible.
V e r g . A . 8.685-688
hinc o p e b a r b a r i c a variisque
Antonius armis,
victor a b A u r o r a e populis et litore
rubro,
A e g y p t u m virisque Orientis et ultima
s e c u m
Bactra vehit, sequiturque (nefas)
A e g y p t i a coniunx.
O p p o s i n g , in barbaric splendor
shine
the arms of Antony: in victor's g a r b
from nations in the land of morn he
rides,
a n d from the R e d S e a , bringing in
his train
Egypt a n d Syria, utmost Bactria's
horde,
a n d last—O shameless!—his
Egyptian spouse.
Proper! 3.11.26-35
n a m quid e g o heroas, quid raptem in
crimina divos?
luppiter infamat seque s u a m q u e d o m u m .
quid, m o d o q u a e nostris opprobria nexerit
armis,
et, fa mu los inter femina trita suos,
coniugii obsceni pretium R o m a n a poposcit
m o e n i a et addictos in sua regna Patres?
noxia Alexandria, dolis aptissima tellus,
et totiens nostro M e m p h i o m e n t a malo,
tris ubi P o m p e i o detraxit harena triu imp h o s tollet
nulla dies h a n c tibi, R o m a , n o t a m .
Why should I seize on heroes, why gods,
w h o stand a c c u s e d ? Jupiter shames
himself a n d his house. Why C l e o p a t r a ,
w h o h e a p e d insults on our army, a
w o m a n worn out by her o w n attendants,
w h o d e m a n d e d the walls of Rome a n d
the Senate b o u n d to her rule, as a reward
from her o b s c e n e husband? Noxious
Alexandria p l a c e so skilled in d e c e i t a n d
Memphis so often b l o o d y with our grief
where the sand r o b b e d P o m p e y of his
three triumphs? Rome, no d a y will ever
w i p e a w a y the stain.
Propertius 3.11.38-46
scilicet incesti meretrix regina C a n o p i ,
una Philippeo sanguine adusta nota,
ausa lovi nostro latrantem o p p o n e r e
Anubim ,
et Tiberim Nili c o g e r e ferre minas,
R o m a n a m q u e t u b a m crepitanti pellere
sistro,
baridos et contis rostra Liburna sequi,
f o e d a q u e Tarpeio c o n o p i a tendere saxo,
iura d a r e et statuas inter et a r m a Mari!
Truly that whore, q u e e n of incestuous
C a n o p u s , a fiery brand burned by the
blood of Philip, d a r e d to o p p o s e our
Jupiter with y a p p i n g Anubis, a n d forced
Tiber to suffer the threats of Nile, banished
the R o m a n trumpet with the rattle of the
sistrum, c h a s e d the Liburnian prow with a
p o l e d b a r g e , spread her foul mosquito
nets over the Tarpeian Rock, a n d g a v e
judgements a m o n g Marius' w e a p o n s a n d
statues.
Horatius, O d . 1.37.5-8
a n t e h a c nefas d e p r o m e r e
C a e c u b u m
cellis avitis, d u m Capitolio
regina dementis ruinas,
funus et imperio p a r a b a t
Twas s h a m e to b r o a c h , before
t o d a y ,
The C a e c u b a n , while Egypt's d a m e
Threaten'd our p o w e r in dust to lay
A n d w r a p the C a p i t o l in flame,
Horatius, Epod. 9.11-16
Romanus eheu—posteri negabitis—
e m a n c i p a t u s f e m i n a e
fert vallum et a r m a miles et
spadonibus
servire ruqosis potest
interque signa turpe militaria
sol adspicit c o n o p i u m .
A R o m a n , - you'll not credit it,
posterity Sadly,
ups sticks a n d arms himself,
For a w o m a n ' s sake, a n d t h o u g h a
soldier, deigns
To serve the withered eunuchs,
While the sun looks d o w n o n her
shameful pavilion,
A m o n g the warlike standards.
Luc. 8.543-547 (10.55-106)
Instruit. O súperi Nilusne et b a r b a r a
M e m p h i s ,
Et Pelusiaci tarn mollis turba C a n o p i
Hos animos? Sic fata premunt civilia
m u n d u m ?
Sic R o m a n a i a c e n t ? Ullusue in
cladibus istis
Est locus A e g y p t o , Phariusque
admittitur ensis?
With swords e m b a r k . Ye g o d s ! a n d
shall the Nile
A n d barbarous M e m p h i s a n d th'
effeminate c r e w
That throngs Pelusian C a n o p u s raise
Its thoughts to such a n enterprise?
Do thus
Our fates press o n the world? Is
R o m e thus fallen
That in our civil frays the Pharian
sword
Finds p l a c e , or Egypt?
C D . 50.24.3,5
TO y a p TOI Pcouaiouc T£ O V T O C KOL ir\q
nAsicrrnc KOL dpiaTnc oiKoouxvnc;
dpxovTac KaTacppov£la6ai KOL
KaTanaT£la6ai npoc; yuvaiKoc
AiyunTiac d v a f i o v ...
TJddq |JEV y a p ou uxya dv dAyna£iav
ndvT£c; EK£LVOI OL Td npo£ipr)|J£v
ci
Kcrrxipyaauxvoi, £L OLQGOIVTO r\\jaq
6A£0pa) yuvaiKi unonmTCOKOTac;
For that w e w h o are Romans a n d
lords of the greatest a n d best
portion of the world should b e
despised a n d t r o d d e n under foot
by a n Egyptian w o m a n is unworthy
of our fathers, ...Would not all those
w h o h a v e p e r f o r m e d the exploits
I h a v e n a m e d grieve mightily if they
should learn that w e h a d
s u c c u m b e d to a n a c c u r s e d
w o m a n ?
C D . 50.24.6-7 , ó) 'HpäKÁeig,
AÁ£^av6p£L(; T£ KOL AÍYÔTTTIOI ÓVT£C; 'TÍ
yáp dv áAAo i\q aúTOuQ x ^ p o v f\
áAn8£OT£pov £ÍTT£TV é'xoi;' KOL Tá u.év
épn£Tá KOL TáAAa 8 n p i a CÚGTJÍP iwaq
8£Oí)C 8£pan£ÚovT£c/ Tá 6E ocbuaTa
Tá acp£T£pa éq 6ó^av á8avaoiac
Tapix£ÚovT£c, KOL 8paaúvaa8ai u i v
npon£T£QTOTOi áv6piaaa8ai 6é
áa8£V£QTOTOi ôvizq, KOL TÔ uxyiOTOv
yuvaiKL á v ť áv5pôc 5 O U A £ Ú O V T £ C ,
are Alexandrians a n d Egyptians
(what worse or w h a t truer n a m e
c o u l d o n e a p p l y to t h e m ? ) , w h o
worship reptiles a n d beasts as gods,
w h o e m b a l m their o w n bodies to
give t h e m the s e m b l a n c e of
immortality, 7 w h o a r e most reckless
in effrontery but most f e e b l e in
c o u r a g e , a n d w h o , worst of all, a r e
slaves to a w o m a n a n d not to a
m a n ,
KLEOPATRA, EGYPT, ALEXANDRE
C D . 39.58.1-2. n p d q St Sf] n6A£u.ov TO
T£ 6£ivd a i n o u (pAaopoTaToi £iai,
KOin£p £V JQlq GTCIG£GI, nAdcrraiq 6f]
KQI uxyioTOK; n a p ' ainoiq yiyvouivaK;,
Sid CDOVCOV T£ d£L XG0pOl)VT£C KOL TO £fjV
n a p ' OUSEV n p o q TTIV a u T k a
(DiAov£iKiav TI0£U.£VOI, dAAd KQI coon£p
TI TOOV dpiaTGOv f\ dvayKaiOTCiTGOv TOV EV
ainaiq oA£8pov SICOKOVKC;.
For the Alexandrines are most ready
to assume a bold front everywhere
a n d to speak out whatever may
o c c u r to them, 2 but for war a n d its
terrors they are utterly useless. This is
true in spite of the fact that in
seditions, which with them are very
numerous a n d very serious, they
always b e c o m e involved in slaughter,
setting no value upon life as
c o m p a r e d with the rivalry of the
moment, but pursuing destruction in
such quarrels as if it were one of the
best a n d dearest prizes.
Tac. Hist. 4.81
e p l e b e Alexandrina q u i d a m
oculorum t a b e notus g e n u a eius
advolvitur, r e m e d i u m caecitatis
exposcens gemitu, monitu Serapidis
dej, q u e m d e d i t a superstitionibus
gens a n t e alios colit;
p r e c a b a t u r q u e principem ut g e n a s
et oculorum orbis dignaretur
respergere oris e x c r e m e n t o .
O n e of the c o m m o n p e o p l e of
Alexandria, well known for his loss of
sight, threw himself before
Vespasian's knees, praying him with
groans to cure his blindness, b e i n g
so d i r e c t e d b y the g o d Serapis,
w h o m this most superstitious of
nations worships before all others;
a n d he besought the e m p e r o r to
d e i g n to moisten his c h e e k s a n d
eyes with his spittle.
EGYPT
C i c . N.D. 1.16.43 C u m p o e t a r u m
a u t e m errore c o n i u n g e r e licet
portenta magorům
A e g y p t i o r u m q u e in e o d e m g e n e r e
d e m e n t i a m , turn etiam vulgi
opiniones, q u a e in m a x i m a
inconstantia veritatis ignoratione
versantur.
With the errors of the poets m a y b e
classed the monstrous doctrines of
the m a g i a n d the insane mythology
of Egypt, a n d also the p o p u l a r
beliefs, w h i c h are a mere mass of
inconsistencies sprung from
i g n o r a n c e .
C i c . N.D. 1.29.81 at non A e g y p t i i
n e c Syri n e c fere c u n c t a b a r b a r i a ;
firmiores enim videas a p u d eos
opiniones esse d e bestiis q u i b u s d a m
q u a m a p u d nos d e sanctissimis
templis et simulacris d e o r u m .
But they are not so k n o w n to the
Egyptians or Syrians, or a n y almost
of the uncivilized races. A m o n g
these y o u will find a belief in certain
animals more firmly established than
is r e v e r e n c e for the holiest
sanctuaries a n d i m a g e s of the g o d s
with us.
C i c . N.D. 1.36.10. ipsi qui inridentur
Aegyptii nullam b e l u a m nisi o b
a l i q u a m utiliŤaŤem q u a m ex e a
c a p e r e n t consecraverunt; velut ibes
maximám vim serpentium
conficiunt.
Even the Egyptians, w h o m w e laugh
at, deified animals solely o n the
score of s o m e utility w h i c h they
derived from t h e m ; for instance, the
ibis, b e i n g a tall bird with stiff legs
a n d a long horny b e a k , destroys a
great quantity of snakes:
C i c . Tusc. 27.78 A e g y p t i o r u m
m o r e m quis ignorat? quorum
inbutae mentes pravitatis erroribus
quamvis carnificinam prius subierint
q u a m ibim aut a s p i d e m aut f a e l e m
aut c a n e m aut corcodillum violent,
quorum etiamsi inprudentes
q u i p p i a m fecerint, p o e n a m nullam
recusent.
W h o is there w h o is u n a c q u a i n t e d
with the customs of the Egyptians?
Their minds b e i n g tainted by
pernicious opinions, they are r e a d y
to b e a r a n y torture, rather than hurt
a n ibis, a snake, a c a t , a d o g , or a
c r o c o d i l e : a n d should a n y o n e
inadvertently h a v e hurt a n y of these
animals, he will submit to a n y
punishment.
Luc. J. Jr. 42 KQI TOUTO U.EV a n a a i
KOivov TOTC, ALVUTTTJQI C TO uóoop, iSig St
M£|jcpiTaic; uxv ó Bouc QiO£,
nr|Aouai6Taiq St Kpóuuuov, KOL áAAoic,
Ifiic i\ KPQKÓÓČI AQC KOL áAAoic,
KUvoKEcpaAoc i\ aLAoupoc i\ ni8riKOc:
KOL CTI KQTa KÓpac, TOTC, \jtv 6 Szbóc
couoc 8sóc, jolq St KOT' ávTinépac,
oíKOuaiv áJípoq: KOL áAAoic, KScpaAfjc
fiurrouov, KOL áAAoic, noTiipiov
K£pO|J£Ot)V f\ TpÚBAlOV. TdUTCI TTÓúC, OÚ
yéAcoc, ÉQTÍV, GO KQAE Tiu,ÓKA£iq;
In Egypt, though, besides the universal
worship of water, Memphis has a
private cult of the ox, Pelusium of the
onion, other cities of the ibis or the
crocodile, others again of b a b o o n ,
cat, or monkey. Nay, the very villages
have their specialities: one deifies the
right shoulder, a n d another across the
river the left; one a half skull, another
an earthenware bowl or platter.
C o m e , my fine fellow, is it not all
ridiculous?
Juv. 15 Quis nescit, Volusi Bithynice,
qualia demens
Aegyptos portenta colat? crocodilon
adorat
pars h a e c , ilia pauet saturam
serpentibus ibin.
effigies sacri nitet aurea cercopitheci,
dimidio m a g i c a e resonant ubi
M e m n o n e c h o r d a e 5
atque uetus Thebe centum iacet
obruta portis.
illic aeluros, hie piscem fluminis, illic
o p p i d a tota c a n e m uenerantur,
nemo Dianam.
W H O knows not, O Bithynian Volusius,
what monsters d e m e n t e d Egypt
worships? O n e district adores the
crocodile, another venerates the Ibis
that gorges itself with snakes. In the
p l a c e where m a g i c chords are
sounded by the truncated M e m n o n ,
a n d ancient hundred-gated Thebes
lies in ruins, men worship the glittering
golden image of the long-tailed a p e .
In one part cats are worshipped, in
another a river fish, in another whole
townships venerate a d o g ; none
adore Diana,
Juv. 15 porrum et c a e p e nefas
uiolare et frangere morsu
(o sanctas gentes, quibus h a e c
nascuntur in hortis
numina!), lanatis animalibus abstinet
omnis
m e n s a nefas illic fetum iugulare
c a p e l l a e :
carnibus humanis uesci licet.
but it is a n impious o u t r a g e to
c r u n c h leeks a n d onions with the
teeth. W h a t a holy r a c e to h a v e
such divinities springing up in their
gardens! No a n i m a l that grows w o o l
m a y a p p e a r u p o n the dinner-table;
it is f o r b i d d e n there to slay the
y o u n g of the g o a t ; but it is lawful to
f e e d o n the flesh of m a n !
Juv 15 labitur hie q u i d a m nimia formidine
cursum
praecipitans capiturque. ast ilium in
plurima sectum
frusta et particulas, ut multis mortuus
unus
sufficeret, totum corrosis ossibus
edit
uictrix turba, n e c ardenti decoxit a e n o
aut ueribus, longum usque a d e o
tardumque putauit
expectare focos, contenta c a d a u e r e
crudo.
Hereupon one of them, over-afraid
a n d hurrying, tripped a n d was
caught; the conquering host cut up
his body into a multitude of scraps
a n d morsels, that one d e a d m a n
might suffice for everyone, a n d
devoured it bones a n d all. There was
no stewing of it in boiling pots, no
roasting upon spits; so slow a n d
tedious they thought it to wait for a
fire, that they contented themselves
with the corpse uncooked!
Juv 15 M a e o t i d e saeuior a r a
A e g y p t o s .
q u a n e c terribiles Cimbri n e c
Brittones u m q u a m
S a u r o m a t a e q u e truces aut inmanes
Agathyrsi,
h a c saeuit rabie inbelle et inutile
uolgus
paruula fictilibus solitum d a r e uela
phaselis
et breuibus p i c t a e remis i n c u m b e r e
testae.
But Egypt is more s a v a g e than the
M a e o t i d altar;
No d r e a d Cimbrians or Britons, no
s a v a g e Scythians or monstrous
Agathyrsians ever r a g e d so furiously
as this unwarlike a n d worthless
rabble that hoists tiny sails o n
crockery ships, a n d plies puny oars
o n boats of p a i n t e d e a r t h e n w a r e !
Matthews, R. (Ed.). (2003). Ancient Perspectives on Egypt.
London: O x b o w .
Lloyd, A . (1975). Herodotus: Book II: Introduction. Leiden: Brill.
Burkert, W. & N e n c i , G . (1990). Herodote et les peuples non grecs.
G e n e v e : Fondation Hardt.
Vasunia, P. (2001). The Gift of Nile: Hellenizing Egypt from