48. When the Pythian prophetess had uttered this oracle, the Lydians caused the prophecy to be written down, and went away at once to Sardis. And when the rest also who had been sent round were there arrived with the answers of the Oracles, then Croesus unfolded the writings one by one and looked upon them: and at first none of them pleased him, but when he heard that from Delphi, forthwith he did worship to the god and accepted the answer, [42] judging that the Oracle at Delphi was the only true one, because it had found out what he himself had done. For when he had sent to the several Oracles his messengers to consult the gods, keeping well in mind the appointed day he contrived the following device,—he thought of something which it would be impossible to discover or to conceive of, and cutting up a tortoise and a lamb he boiled them together himself in a caldron of bronze, laying a cover of bronze over them.
49. This then was the answer given to Croesus from Delphi; and as regards the answer of Amphiaraos, I cannot tell what he replied to the Lydians after they had done the things customary in his temple, [43] for there is no record of this any more than of the others, except only that Croesus thought that he also [44] possessed a true Oracle.
50. After this with great sacrifices he endeavoured to win the favour of the god at Delphi: for of all the animals that are fit for sacrifice he offered three thousand of each kind, and he heaped up couches overlaid with gold and overlaid with silver, and cups of gold, and robes of purple, and tunics, making of them a great pyre, and this he burnt up, hoping by these means the more to win over the god to the side of the Lydians: and he proclaimed to all the Lydians that every one of them should make sacrifice with that which each man had. And when he had finished the sacrifice, he melted down a vast quantity of gold, and of it he wrought half-plinths [45] making them six palms [46] in length and three in breadth, and in height one palm; and their number was one hundred and seventeen. Of these four were of pure gold [47] weighing two talents and a half [48] each, and others of gold alloyed with silver [49] weighing two talents. And he caused to be made also an image of a lion of pure gold weighing ten talents; which lion, when the temple of Delphi was being burnt down, fell from off the half-plinths, for upon these it was set, [50] and is placed now in the treasury of the Corinthians, weighing six talents and a half, for three talents and a half were melted away from it.
51. So Croesus having finished all these things sent them to Delphi, and with them these besides:—two mixing bowls of great size, one of gold and the other of silver, of which the golden bowl was placed on the right hand as one enters the temple, and the silver on the left, but the places of these also were changed after the temple was burnt down, and the golden bowl is now placed in the treasury of the people of Clazomenai, weighing eight and a half talents and twelve pounds over, [51] while the silver one is placed in the corner of the vestibule [52] and holds six hundred amphors [53] (being filled with wine by the Delphians on the feast of the Theophania): this the people of Delphi say is the work of Theodoros the Samian, [54] and, as I think, rightly, for it is evident to me that the workmanship is of no common kind: moreover Croesus sent four silver wine-jars, which stand in the treasury of the Corinthians, and two vessels for lustral water, [55] one of gold and the other of silver, of which the gold one is inscribed "from the Lacedemonians," who say that it is their offering: therein however they do not speak rightly; for this also is from Croesus, but one of the Delphians wrote the inscription upon it, desiring to gratify the Lacedemonians; and his name I know but will not make mention of it. The boy through whose hand the water flows is from the Lacedemonians, but neither of the vessels for lustral water. And many other votive offerings Croesus sent with these, not specially distinguished, among which are certain castings [56] of silver of a round shape, and also a golden figure of a woman three cubits high, which the Delphians say is a statue of the baker of Croesus. Moreover Croesus dedicated the ornaments from his wife's neck and her girdles.
52. These are the things which he sent to Delphi; and to Amphiaraos, having heard of his valour and of his evil fate, he dedicated a shield made altogether of gold throughout, and a spear all of solid gold, the shaft being of gold also as well as the two points, which offerings were both remaining even to my time at Thebes in the temple of Ismenian Apollo.
53. To the Lydians who were to carry these gifts to the temples Croesus gave charge that they should ask the Oracles this question also,—whether Croesus should march against the Persians, and if so, whether he should join with himself any army of men as his friends. And when the Lydians had arrived at the places to which they had been sent and had dedicated the votive offerings, they inquired of the Oracles and said: "Croesus, king of the Lydians and of other nations, considering that these are the only true Oracles among men, presents to you [57] gifts such as your revelations deserve, and asks you again now whether he shall march against the Persians, and if so, whether he shall join with himself any army of men as allies." They inquired thus, and the answers of both the Oracles agreed in one, declaring to Croesus that if he should march against the Persians he should destroy a great empire: and they counselled him to find out the most powerful of the Hellenes and join these with himself as friends.
54. So when the answers were brought back and Croesus heard them, he was delighted with the oracles, and expecting that he would certainly destroy the kingdom of Cyrus, he sent again to Pytho, [58] and presented to the men of Delphi, having ascertained the number of them, two staters of gold for each man: and in return for this the Delphians gave to Croesus and to the Lydians precedence in consulting the Oracle and freedom from all payments, and the right to front seats at the games, with this privilege also for all time, that any one of them who wished should be allowed to become a citizen of Delphi.
55. And having made presents to the men of Delphi, Croesus consulted the Oracle the third time; for from the time when he learnt the truth of the Oracle, he made abundant use of it. [59] And consulting the Oracle he inquired whether his monarchy would endure for a long time. And the Pythian prophetess answered him thus:
"But when it cometh to pass that a mule of the Medes shall be monarch
Then by the pebbly Hermos, O Lydian delicate-footed,
Flee and stay not, and be not ashamed to be callèd a coward."
56. By these lines when they came to him Croesus was pleased more than by all the rest, for he supposed that a mule would never be ruler of the Medes instead of a man, and accordingly that he himself and his heirs would never cease from their rule. Then after this he gave thought to inquire which people of the Hellenes he should esteem the most powerful and gain over to himself as friends. And inquiring he found that the Lacedemonians and the Athenians had the pre-eminence, the first of the Dorian and the others of the Ionian race. For these were the most eminent races in ancient time, the second being a Pelasgian and the first a Hellenic race: and the one never migrated from its place in any direction, while the other was very exceedingly given to wanderings; for in the reign of Deucalion this race dwelt in Pthiotis, and in the time of Doros the son of Hellen in the land lying below Ossa and Olympos, which is called Histiaiotis; and when it was driven from Histiaiotis by the sons of Cadmos, it dwelt in Pindos and was called Makednian; and thence it moved afterwards to Dryopis, and from Dryopis it came finally to Peloponnesus, and began to be called Dorian.