Herodotus recounts several instances where death was not the end but a transition into another phase of existence, often requiring a dramatic and costly departure. One of the most striking examples he describes involves the Scythians, a nomadic people north of the Black Sea. In Histories, Herodotus writes:
"When one of their number dies, his nearest relations lay him upon a wagon and take him round to all his friends, each of whom receives him and entertains the company with a feast; and for forty days the corpse is carried about in this way, until finally it is laid in the tomb. Then they strangle one of the dead man's wives, his cup-bearer, his cook, his groom, his chamberlain, and his messenger, and some of his horses, and after cutting off part of their ears, they bury them in the grave" (Herodotus, Histories, 4.71-72).
This passage illustrates a profound belief in an afterlife where one's status and companionship from life should continue. The chosen concubine or wife would be killed and buried with her husband, ensuring that the king would not be alone in the other world. This practice underscores the Scythians' view of death not as an end but as a continuation of the social order in another realm.
Similarly, Herodotus notes that the Scythians would also slaughter horses to be buried with their masters:
"They take also the best of the horses and cut off a piece of each ear, then they twist their manes, and mount them on the grave, with their bridles on" (Herodotus, Histories, 4.72).
This act wasn't merely about providing transport or a mount in the afterlife but symbolized the wealth, power, and the martial spirit of the deceased. Horses in many ancient cultures, including the Scythians, were central to identity and warfare. Thus, to bury them with the dead was to assert that the warrior's prowess would continue beyond death.
This practice, however, wasn't exclusive to the Scythians. Herodotus also discusses the Thracians, where similar customs prevailed:
"When a Thracian king dies, they bury with him many of his servants, concubines, and all his horses. They believe that he will need these in the next world" (Herodotus, Histories, 5.5).
In Thrace, the death of a king led to a macabre form of tribute where concubines, servants, and even animals were sacrificed to accompany the ruler. Here, the act of burial was not just a ritual for the dead but a significant event for the community, where social structures and the continuation of the lineage were reaffirmed through these sacrifices.
The implications of these practices are manifold. On one level, they reflect a deep-seated belief in an afterlife where the earthly hierarchy continues.
Moreover, the sacrifice of horses and other animals may point to the animistic or spiritual connections ancient peoples had with the natural world. Animals weren't just resources but were imbued with spiritual significance, serving in death much as they did in life.
Herodotus' accounts, while sometimes criticized for embellishment or inaccuracy, serve as vital windows into the psyche and social fabric of these cultures.
His descriptions invite modern readers to ponder the complexity of human beliefs about death, the afterlife, and the roles of individuals within society. These rituals, viewed through the lens of today's sensibilities, might seem barbaric or oppressive, but they were part of a broader tapestry of cultural practices that respected the dead, honored the living, and maintained social order.
In "Histories," Herodotus does not merely list these practices; he contextualizes them within narratives of power, resistance, and cultural exchange.
His work remains a testament to humanity's varied approaches to life's ultimate mystery โ death, and how societies choose to navigate this universal truth, sometimes through the most dramatic and costly of rites.
A paralell theme, dare we say, in our own Bharata was that of the practice of 'Sati', where the devout wife jumps on the funeral pyre of the deceased husband.
One could venture to say, attaining the same world/position alongside the earthly spouse (lord?) is common in all of these. But what's more fascinating is the way one exits this world.
The Kshatriya-s of yore aspired to leave this world in a field of battle, rather than dying of diseases and old age. As inevitable as death is the struggle/pain at the time of death.
If we extend this line of thought, it is possible to get some perspective of the ancients who killed for sacrifice, and at the extreme end, who offered themselves as a sacrifice.
The Karnataka government passed an order recently to implement the Supreme Court's directive on the right to die with dignity for terminally ill patients. The right to die with dignity is for people suffering from terminal illness, with no signs of recovery, and facing conditions of lifelong hardship.
What are your thoughts? Do let us know.
