The Life of Anacharsis the Scythian

I. Anacharsis the Scythian was the son of Gnurus, and the brother of Caduides the king of the Scythians; but his mother was a Grecian woman; owing to which circumstance he understood both languages.

I. Anacharsis the Scythian was the son of Gnurus and the brother of Caduides, king of the Scythians. His mother was Greek, so he understood both languages.

II. He wrote about the laws existing among the Scythians, and also about those in force among the Greeks, urging men to adopt a temperate course of life; and he wrote also about war, his works being in verse, and amounting to eight hundred lines. He gave occasion for a proverb, because he used great freedom of speech, so that people called such freedom the Scythian conversation.

II. He wrote about the laws of the Scythians and the Greeks, urging people to live moderately. He also wrote about war. His works were in verse and totaled eight hundred lines. Because he spoke so freely, he gave rise to a proverb. People called such freedom of speech Scythian conversation.

III. But Sosicrates says that he came to Athens in the forty-seventh Olympiad, in the archonship of Eucrates. And Hermippus asserts that he came to Solon’s house, and ordered one of the servants to go and tell his master that Anacharsis was come to visit him, and was desirous to see him, and, if possible, to enter into relations of hospitality with him. But when the servant had given the message, he was ordered by Solon to reply him that, “Men generally limited such alliances to their own countrymen.” In reply to this Anacharsis entered the house, and told the servant that now he was in Solon’s country, and that it was quite consistent for them to become connected with one another in this way. On this, Solon admired the readiness of the man, and admitted him, and made him one of his greatest friends.

III. But Sosicrates says that Anacharsis came to Athens during the forty-seventh Olympiad, when Eucrates was archon. Hermippus says that Anacharsis went to Solon’s house. He ordered a servant to tell Solon that Anacharsis had come to visit him. He wished to see Solon and, if possible, to establish a bond of hospitality with him. But when the servant delivered the message, Solon ordered him to reply that “People generally form such bonds only with their own countrymen.” Anacharsis then entered the house and told the servant that he was now in Solon’s country. It was therefore perfectly proper for them to form such a bond. Solon admired Anacharsis’s quick wit, welcomed him, and made him one of his closest friends.

IV. But after some time, when he had returned to Scythia, and shown a purpose to abrogate the existing institutions of his country, being exceedingly earnest, in his fondness for Grecian customs, he was shot by his brother while he was out hunting, and so he died, saying, “That he was saved on account of the sense and eloquence which he had brought from Greece, but slain in consequence of envy in his own family.” Some, however, relate that he was slain while performing some Grecian sacrificatory rites. And we have written this epigram on him:—

IV. But some time later, he returned to Scythia. Because of his strong fondness for Greek customs, he showed an intention to abolish his country’s existing institutions. While he was out hunting, his brother shot him. As he died, he said, “I was saved by the wisdom and eloquence I brought from Greece, but killed because of envy in my own family.” Some, however, say that he was killed while performing Greek sacrificial rites. We have written this epigram about him:

V. He said that a vine bore three bunches of grapes. The first the bunch of pleasure; the second, that of drunkenness; the third, that of disgust. He also said that he marvelled that among the Greeks, those who were skilful in a thing contend together; but those who have no such skill act as judges of the contest. Being once asked how a person might be made not fond of drinking, he said, “If he always keeps in view the indecorous actions of drunken men.” He used also to say, that he marvelled how the Greeks, who make laws against those who behave with insolence, honour Athletæ because of their beating one another. When he had been informed that the sides of a ship were four fingers thick, he said, “That those who sailed in one were removed by just that distance from death.” He used to say that oil was a provocative of madness, “because Athletæ, when anointed in the oil, attacked one another with mad fury.”

V. He said that a vine bore three bunches of grapes. The first was the bunch of pleasure, the second of drunkenness, and the third of disgust. He also said he was amazed that among the Greeks, skilled people competed against one another, but unskilled people judged the contest. Once, when asked how someone could be made less fond of drinking, he said, “By always keeping in mind the shameful behavior of drunken men.” He also said he was amazed that the Greeks made laws against insolent behavior, yet honored athletes for beating one another. When told that a ship’s sides were four fingers thick, he said, “Those who sail in one are just that far from death.” He used to say that oil stirred people to madness, “because athletes, when anointed with oil, attacked one another with mad fury.”

“How is it,” he used to say, “that those who forbid men to speak falsely, tell lies openly in their vintners’ shops?” It was a saying of his, that he “marvelled why the Greeks, at the beginning of a banquet, drink out of small cups, but when they have drunk a good deal, then they turn to large goblets.” And this inscription is on his statues—“Restrain your tongues, your appetites, and your passions.” He was once asked if the flute was known among the Scythians; and he said, “No, nor the vine either.” At another time, the question was put to him, which was the safest kind of vessel? and he said, “That which is brought into dock.” He said, too, that the strangest things that he had seen among the Greeks was, that “They left the smoke¹⁷ in the mountains, and carried the wood down to their cities.” Once, when he was asked, which were the more numerous, the living or the dead? he said, “Under which head do you class those who are at sea.” Being reproached by an Athenian for being a Scythian, he said, “Well, my country is a disgrace to me, but you are a disgrace to your country.” When he was asked what there was among men which was both good and bad, he replied, “The tongue.” He used to say “That it was better to have one friend of great value, than many friends who were good for nothing.” Another saying of his was, that “The forum was an established place for men to cheat one another, and behave covetously.” Being once insulted by a young man at a drinking party, he said, “O, young man, if now that you are young you cannot bear wine, when you are old you will have to bear water.”

“How is it,” he used to say, “that those who forbid men to lie tell lies openly in their wine shops?” He also said, “I wonder why the Greeks drink from small cups at the start of a banquet, but switch to large goblets after they have drunk a good deal.” His statues bear this inscription: “Restrain your tongues, your appetites, and your passions.” Once, someone asked him whether the Scythians knew the flute. He said, “No, nor the vine either.” Another time, someone asked him what kind of vessel was safest. He said, “One that has been brought into dock.” He also said that one of the strangest things he had seen among the Greeks was that “They left the smoke¹⁷ in the mountains and carried the wood down to their cities.” Once, someone asked him whether there were more living people or dead people. He said, “Where do you count those who are at sea?” An Athenian once mocked him for being a Scythian. He replied, “Well, my country is a disgrace to me, but you are a disgrace to your country.” When someone asked him what was both good and bad in human beings, he replied, “The tongue.” He used to say, “It is better to have one friend of great value than many worthless friends.” He also said, “The forum is a place set aside for men to cheat one another and act greedily.” Once, a young man insulted him at a drinking party. He said, “Young man, if you cannot handle wine now that you are young, you will have to put up with water when you are old.”

VI. Of things which are of use in life, he is said to have been the inventor of the anchor, and of the potter’s wheel.

VI. He is said to have invented two useful things: the anchor and the potter’s wheel.

VII. The following letter of his is extant:—

VII. The following letter of his survives:

O king of the Lydians, I am come to the country of the Greeks, in order to become acquainted with their customs and institutions; but I have no need of gold, and shall be quite contented if I return to Scythia a better man than I left it. However I will come to Sardis, as I think it very desirable to become a friend of yours.

King of the Lydians, I have come to Greece to learn about its customs and institutions. But I have no need of gold. I will be content if I return to Scythia a better man than I was when I left. However, I will come to Sardis, because I would very much like to become your friend.