But Arsacomas returned home and informed his friends how he had been dishonoured by the king and laughed at in the banquet because he was considered poor. “And yet,” said he, “I told him what riches I possess in you two, Lonchates and Macentes, and that your devotion was better and more lasting than sovereignty over the people of Bosporus. But in spite of my saying this, he ridiculed and contemned us, and gave the maiden to Adyrmachus the Machlyan to take away, because he was said to own ten golden goblets, eighty four-bunk wagons, and many sheep and cattle. So far above brave men did he value great flocks and herds, artistic drinking-cups, and heavy wagons.

“Now for my part, my friends, I am doubly distressed, for not only do I love Mazaea but this insult in the presence of so many men has affected me deeply. And I think that you also have been equally injured, for a third of the disgrace belonged to each of us, since we live in the understanding that from the time when we came together we have been but as one man, distressed by the same things, pleased by the same things.” “Not only that,” Lonchates added, “but each of us is completely disgraced in your suffering such treatment.”

“How, then, shall we handle the situation?” said Macentes. “Let us divide the task between us,” Lonchates replied; “I engage to bring Arsacomas the head of Leucanor, and you must fetch his bride home to him.” “Very well,” said the other; “and in the meantime, Arsacomas, as it is likely that we shall presently need to take the field and go to war, you, awaiting us here, should collect and make ready arms, horses, and a very large force. You might very easily enlist many, since you yourself are brave and we have plenty of relatives, and it would be especially easy if you should sit on the ox-hide.” Those plans were approved, and Lonchates, just as he was, made straight for Bosporus, while Macentes headed for the Machlyans, both of them mounted. Arsacomas, remaining at home, held conferences with his comrades and armed a force recruited from his relatives; then at last he sat upon the hide.

Our custom in the matter of the hide is as follows. When a man who has been wronged by another wishes to avenge himself but sees that by himself he is not strong enough, he sacrifices a bull, cuts up and cooks the meat, spreads the hide out on the ground, and sits on it, with his hands held behind his back like a man bound by the elbows. That is our strongest appeal for aid. The meat of the bull is served up, and as the man’s kinsmen and all else who wish approach, each takes a portion of it, and then, setting his right foot upon the hide, makes a pledge according to his ability, one that he will furnish five horsemen to serve without rations or pay, another ten, another still more, another foot-soldiers, heavy- armed or light-armed, as many as he can, and another simply himself, if he is very poor. So a very large force is sometimes raised on the hide, and such an army is especially dependable as regards holding together and very hard for the enemy to conquer, since it is under oath; for setting foot on the hide is an oath.

Lucian is our only authority for this curious custom; the allusions to it in Suidas and the paroemiographi (Gaisford, Bodl. 355, Coisl. 207; Leutech, Append. II, 80, Apostol. VII, 75) are mere quotations from Lucian, and Gilbert Cognatus’ mysterious reference to “Zenodotus” and “the ox of the Homolotti” derives (by way of Erasmus, Adagia: “Bos Homolottorum”) from Zenobius, II, 83: βοῦς ὁ Μολοτ- τῶν! That the Molossian custom of cutting up (but not eating) an ox in connection with making treaties has nothing to do with the Scythian usage is clear from the more detailed explanation of it in Coisl. 57 (Gaisford, p. 126).

Arsacomas, then, was thus engaged; and he raised some five thousand horse and twenty thousand foot, heavy-armed and light-armed together.