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Created 5929± 11 18 2025 [2009-02-13]

Updated 5930± 11 06 2026 [2010-01-22]

 

 

 

 

Who was Cyrus?

Who was Darius the Mede?

Who was the king of Persia?

 

 

 

Abstract:

 

From the works of Xenophon who lived and worked less than two hundred years after the events he recorded, we may clearly and easily distinguish many important particulars touching upon Cyrus:

Cyrus was at the time of the fall of Babylon the General and the Commander of the joint Medo-Persian army under his uncle and future father-in-law Cyaxares, king of the Medes and son of Astyages. From Xenophon’s record it is amply clear that Cyaxares was still alive and well and the recognized king of Media before as well as after the fall of Babylon. Clearly Cyrus and Cyaxares held each other in high esteem and respected one another to the end of their lives. Indeed, shortly following the fall of Babylon, Cyrus accepted Cyaxares daughter in marriage after first obtaining also the approval of both his father and his mother. He then returned to Babylon and set up a system of satraps to administer for him and those he represented the empire he was responsible for.

Those facts being a given, how could “Darius, the Median” (Dan. 5:31; 11:1,) who set up 120 princes under himself (Dan. 6:1,) “King Darius” (Dan. 6:6,9,25&28,) and “Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans” not be one and the same man as Cyaxares, son of Astyages? (Cf. the excerpts from Xenophon below, the SDA Bible Commentary, Vol. 4, pp. 814-817, and also Ellen G. White, Patriarchs and Kings, pp. 523, 556-7. Certainly Josephus is also in agreement upon this particular; cf. Antiquities of the Jews, Book X:XI:2, 4-7.)

Cyrus’ father was Cambyses, king of Persia, and Cyrus’ own two sons, named Cambyses and Tanaoxares, each inherited part of Cyrus’ kingdom at Cyrus’ death.

 

 

 

 

Considerations:

 

 

Who was Cyrus? Who was Darius the Median? Under whom did Cyrus serve?:

 

Quoting excerpts out of the history recorded by Xenophon (ca 430-355 BCE) in his book The Life of Cyrus The Great:

 

 

Re Cyrus and his father Cambyses, king of Persians, and his mother, daughter of Astyages, sometime king of the Medes:

 

Book 1, Section 2
[1.2.1]
The father of Cyrus is said to have been Cambyses, king of the Persians: this Cambyses belonged to the stock of the Persidae, and the Persidae derive their name from Perseus. His mother, it is generally agreed, was Mandane; and this Mandane was the daughter of Astyages, sometime king of the Medes. And even to this day the barbarians tell in story and in song that Cyrus was most handsome in person, most generous of heart, most devoted to learning, and most ambitious, so that he endured all sorts of labour and faced all sorts of danger for the sake of praise.

[1.2.2] Such then were the natural endowments, physical and spiritual, that he is reputed to have had; but he was educated in conformity with the laws of the Persians; and these laws appear in their care for the common weal not to start from the same point as they do in most states. For most states permit every one to train his own children just as he will, and the older people themselves to live as they please; and then they command them not to steal and not to rob, not to break into anybody's house, not to strike a person whom they have no right to strike, not to commit adultery, not to disobey an officer, and so forth; and if a man transgress anyone one of these laws, they punish him.

                                                            

 

[1.3.1] Such was the education that Cyrus received until he was twelve years old or a little more; and he showed himself superior to all the other boys of his age both in mastering his tasks quickly and in doing everything in a thorough and manly fashion. It was at this period of his life that Astyages sent for his daughter and her son; for he was eager to see him, as he had heard from time to time that the child was a handsome boy of rare promise. Accordingly, Mandane herself went to her father and took her son Cyrus with her.

[1.3.2] As soon as she arrived and Cyrus had recognized in Astyages his mother's father, being naturally an affectionate boy he at once kissed him, just as a person who had long lived with another and long loved him would do. Then he noticed that his grandfather was adorned with pencillings beneath his eyes, with rouge rubbed on his face, and with a wig of false hair--the common Median fashion. For all this is Median, and so are their purple tunics, and their mantles, the necklaces about their necks, and the bracelets on their wrists, while the Persians at home even to this day have much plainer clothing and a more frugal way of life. So, observing his grandfather's adornment and staring at him, he said: "Oh mother, how handsome my grandfather is!" And when his mother asked him which he thought more handsome, his father or his grandfather, Cyrus answered at once: "Of the Persians, mother, my father is much the handsomest; but of the Medes, as far as I have seen them either on the streets or at court, my grandfather here is the handsomest by far."

 

 

[1.4.1] In this way Cyrus often chattered on. At last, however, his mother went away, but Cyrus remained behind and grew up in Media. Soon he had become so intimately associated with other boys of his own years that he was on easy terms with them. And soon he had won their father's hearts by visiting them and showing that he loved their sons; so that, if they desired any favour of the king, they bade their sons ask Cyrus to secure it for them. And Cyrus, because of his kindness of heart and his desire for popularity, made every effort to secure for the boys whatever they asked.

[1.4.2] And
Astyages could not refuse any favour that Cyrus asked of him. And this was natural; for, when his grandfather fell sick, Cyrus never left him nor ceased to weep but plainly showed to all that he greatly feared that his grandfather might die. For even at night, if Astyages wanted anything, Cyrus was the first to discover it and with greater alacrity than any one else he would jump up to perform whatever service he thought would give him pleasure, so that he won Astyages's heart completely.

 

 

One of the very rare time references in Xenophon’s book – but who is “the Assyrian king?”:

 

[1.4.16] But when Cyrus was about fifteen or sixteen years old, the son of the Assyrian king, on the eve of his marriage, desired in person to get the game for that occasion. Now, hearing that on the frontiers of Assyria and Media there was plenty of game that because of the war had not been hunted, he desired to go out thither. Accordingly, that he might hunt without danger, he took along a large force of cavalry and targeteers, who were to drive the game out of the thickets for him into country that was open and suitable for riding. And when he arrived where their frontier-forts and the garrison were, there he dined, planning to hunt early on the following day.

 

 

Re Cyaxares, son of Astyages and Cyrus’ uncle and re the plot against Medo-Persia by the king of Assyria:

 

[1.5.2] In the course of time Astyages died in Media, and Cyaxares, the son of Astyages and brother of Cyrus's mother, succeeded to the Median throne.At that time the king of Assyria had subjugated all Syria, a very large nation, and had made the king of Arabia his vassal; he already had Hyrcania under his dominion and was closely besetting Bactria. So he thought that if he should break the power of the Medes, he should easily obtain dominion over all the nations round about; for he considered the Medes the strongest of the neighbouring tribes.

[1.5.3] Accordingly, he sent around to all those under his sway and to Croesus, the king of Lydia, to the king of Cappadocia; to both Phrygias, to Paphlagonia, India, Caria, and Cilicia; and to a certain extent also he misrepresented the Medes and Persians, for he said that they were great, powerful nations, that they had intermarried with each other, and were united in common interests, and that unless some one attacked them first and broke their power, they would be likely to make war upon each one of the nations singly and subjugate them. Some, then, entered into an alliance with him because they actually believed what he said; others, because they were bribed with gifts and money, for he had great wealth.

 

 

 

Re Cyaxares asking Cyrus to be the commander of the Medo-Persian army:


[1.5.4] Now when Cyaxares heard of the plot and of the warlike preparations of the nations allied against him, without delay he made what counter preparations he could himself and also sent to Persia both to the general assembly and to his brother-in-law, Cambyses, who was king of Persia. And
he sent word to Cyrus, too, asking him to try to come as commander of the men, in case the Persian state should send any troops. For Cyrus had by this time completed his ten years among the youths also and was now in the class of mature men.

[1.5.5] So
Cyrus accepted the invitation, and the elders in council chose him commander of the expedition to Media. And they further permitted him to choose two hundred peers1 to accompany him, and to each one of the two hundred peers in turn they gave authority to choose four more, these also from the peers. That made a thousand. And each one of the thousand in their turn they bade choose in addition from the common people of the Persians ten targeteers, ten slingers, and ten bowmen. That made ten thousand bowmen, ten thousand targeteers, and ten thousand slingers--not counting the original thousand. So large was the army given to Cyrus.

 

 

 

Re Cyrus and his father [Cambyses] as the parties of an informative conversation:

 

Book 1, Section 6
[1.6.1] Now, when Cyrus had gone home and prayed to ancestral Hestia, ancestral Zeus, and the rest of the gods, he set out upon his expedition; and his father also joined in escorting him on his way. And when they were out of the house, it is said to have thundered and lightened with happy auspices for him; and when this manifestation had been made, they proceeded, without taking any further auspices, in the conviction that no one would make void the signs of the supreme god.

[1.6.2] Then, as they went on, his father began to speak to Cyrus on this wise:"My son…

 

 

Re Cyrus appointment under the government of Cyaxares, king of Media:

 

[1.6.8] "Yes, by Zeus, father," said he, "I do remember your saying this also; and I agreed with you, too, that it was an exceedingly difficult task to govern well; and now," said he, "I hold this same opinion still, when I consider the matter and think of the principles of governing. When I look at other people, however, and observe what sort of men those are who, in spite of their character, continue to rule over them, and what sort of opponents we are going to have, it seems to me an utter disgrace to show any respect for such as they are and not to wish to go to fight them. To begin with our own friends here," he continued, "I observe that the Medes consider it necessary for the one who governs them to surpass the governed in greater sumptuousness of fare, in the possession of more money in his palace, in longer hours of sleep, and in a more luxurious manner of life, in every respect, than the governed. But I think," he added, "that the ruler ought to surpass those under his rule not in self-indulgence, but in taking forethought and willingly undergoing toil."

[1.6.9] "But let me tell you, my boy," said the other, "there are some instances in which we must wrestle not against men but against actual facts, and it is not so easy to get the better of these without trouble. For instance, you doubtless know that if your army does not receive its rations, your authority will soon come to naught.""Yes, father," said he; "but
Cyaxares says that he will furnish supplies for all who come from here, however many they be.""But, my son," said he, "do you mean to say that you are marching out trusting to the funds at the command of Cyaxares?""Yes, I do," said Cyrus."But say," said his father, "do you know how much he has?""No, by Zeus," said Cyrus, "I know nothing about it.""And do you nevertheless trust to these uncertainties? And do you not know that you will need many things and that he must now have many other expenses?""Yes," said Cyrus, "I do.""Well, then," said he, "if his resources fail or if he play you false on purpose, how will your army fare?""Evidently not very well; but father," said he, "if you have in mind any means that I might find at my own command for obtaining supplies, tell me about it, while we are still in a friendly country."

 

 

Re Cyrus being a general of the Medo-Persian army:


[1.6.12] "Well then, my boy," said his father, "tell me, do you remember the other points which, we agreed, must not be neglected--eh?""Yes," said he, "I remember well when I came to you for money to pay to the man who professed to have taught me to be
a general; and you, while you gave it me, asked a question something like this: `Of course,' you said, `the man to whom you are taking the pay has given you instruction in domestic economy as a part of the duties of a general, has he not? At any rate, the soldiers need provisions no whit less than the servants in your house.' And when I told you the truth and said that he had given me no instruction whatever in this subject, you asked me further whether he had said anything to me about health or strength, inasmuch as it would be requisite for the general to take thought for these matters as well as for the conduct of his campaign.

 

 

[1.6.14] And when this also appeared not to have been discussed at all, you finally asked me what in the world he had been teaching me that he professed to have been teaching me generalship. And thereupon I answered, `tactics.' And you laughed and went through it all, explaining point by point, as you asked of what conceivable use tactics could be to an army, without provisions and health, and of what use it could be without the knowledge of the arts invented for warfare and without obedience. And when you had made it clear to me that tactics was only a small part of generalship, I asked you if you could teach me any of those things, and you bade me go and talk with the men who were reputed to be masters of military science and find out how each one of those problems was to be met.

[1.6.15] Thereupon I joined myself to those who I heard were most proficient in those branches. And in regard to provisions--
I was persuaded that what Cyaxares was to furnish us was enough if it should be forthcoming; and in regard to health--as I had always heard and observed that states that wished to be healthy elected a board of health, and also that generals for the sake of their soldiers took physicians out with them, so also when I was appointed to this position, I immediately took thought for this; and I think," he added, "that you will find that I have with me men eminent in the medical profession…

 

 

 

Cyrus’ arrival with his army from Persia and his father unto Media and Cyaxares, king of Media:

 

Book 2, Section 1
[2.1.1] In such conversation they arrived at the Persian frontier. And when an eagle appeared upon their right and flew on ahead of them, they prayed to the gods and heroes who watch over the land of Persia to conduct them on with grace and favour, and then proceeded to cross the frontier. And when they had crossed, they prayed again to the tutelary gods of the Median land to receive them with grace and favour; and when they had finished their devotions, they embraced one another, as was natural, and
the father went back again to Persia, while Cyrus went on to Cyaxares in Media.

[2.1.2] And when he arrived there, first they embraced one another, as was natural, and then
Cyaxares asked Cyrus how large the army was that he was bringing."Thirty thousand," he answered, "of such as have come to you before as mercenaries; but others also, of the peers, who have never before left their country, are coming.""About how many?" asked Cyaxares.

 

Re Babylon, Assyria, and the rest of the enemies of Cyrus and of Medo-Persia:

 

[2.1.5] "Croesus, the king of Lydia, is said to be coming at the head of 10,000 horsemen and more than 40,000 peltasts and bowmen. And they say that Artacamas, the king of Greater Phrygia, is coming at the head of 8000 horse and not fewer than 40,000 lancers and peltasts; and Aribaeus, the king of Cappadocia, has 6000 horse and not fewer than 30,000 bowmen and peltasts; while the Arabian, Aragdus, has about 10,000 horsemen, about 100 chariots of war, and a great host of slingers. As for the Greeks who dwell in Asia, however, no definite information is as yet received whether they are in the coalition or not. But the contingent from Phrygia on the Hellespont, under Gabaedus, has arrived at Cay+stru-Pedium, it is said, to the number of 6000 horse and 10,000 peltasts.The Carians, however, and Cilicians and Paphlagonians, they say, have not joined the expedition, although they have been invited to do so. But the Assyrians, both those from Babylon and those from the rest of Assyria, will bring, I think, not fewer than 20,000 horse and not fewer, I am sure, than 200 war-chariots, and a vast number of infantry, I suppose; at any rate, they used to have as many as that whenever they invaded our country."

 

 

Re Cyrus in the position still as the general of the army of Medo-Persia while approaching the king of Assyria and “the walls of Babylon:”

 

[5.2.21] Thus he spoke; and Cyrus answered: "Please see to it, Gobryas, that you are here early in the morning with your cavalry under arms, so that we may see your forces, and then you shall lead us through your country so that we may know what we have to consider as belonging to our friends and what as belonging to our enemies."

[5.2.22] When they had thus spoken, they went away, each to his own proper task.When day dawned, Gobryas came with his cavalry and led the way.
But Cyrus, as became a general, turned his thoughts not only upon the march, but at the same time, as he proceeded, he kept studying the situation to see whether it might be in any way possible to make the enemy weaker or his own side stronger.

[5.2.23] So he called Gobryas and the Hyrcanian king to him, for he supposed that they must know best what he thought he needed to learn, and said: "My dear friends, I think that I should be making no mistake to consult with you in regard to this war and to rely upon your trustworthiness. For I observe that you have greater need than I to see to it
that the Assyrian shall not get the upper hand of us: if I am unsuccessful in this, I shall, perhaps, find some other place of refuge; whereas in your case, I see that if he gains the upper hand, all that you have passes into other hands.

 

 

[5.2.29] "Well then," said Cyrus, "do you think that he also would be glad to see us, if he thought we could help him?""Think!" said Gobryas, "I am sure of it. But, Cyrus, it would be difficult to see him.""Why?" asked Cyrus."Because, to effect a union of forces with him, one has to march along under the very walls of Babylon."

[5.2.30] "Why, pray," said the other, "is that so difficult?""Because, by Zeus," said Gobryas, "I know that the forces that would come out of that city alone are many times as large as your own at present; and let me tell you that the Assyrians are now less inclined than heretofore to deliver up their arms and to bring in their horses to you for the very reason that to those of them who have seen your army it seemed a small one; and a rumour to this effect has now been widely spread abroad. And," he added, "I think we should do better to proceed cautiously."


[5.2.31] "I think you are right, Gobryas, in admonishing us to march with the utmost caution," Cyrus made answer upon hearing this suggestion from him. "But when I think of it, I cannot conceive of any safer procedure for us than to
march directly upon Babylon, if that is where the main body of the enemy's forces is. For they are, as you say, numerous; and if they take courage, they will also, as I say, give us cause to fear them.

 

 

Cyrus marching upon Babylon and the Assyrian king’s response to a message from Cyrus:

 

[5.3.5] After this Cyrus renewed his march upon Babylon, with his army in the same order as when the battle was fought. But as the Assyrians did not march out to meet them, Cyrus ordered Gobryas to ride up and say: "If the king wishes to come out and fight for his country, I myself would join him and fight for him too; but if the king will not protect his country, then I must needs submit to the victors."

[5.3.6] Accordingly, Gobryas rode to a place where he could safely give his message; and the king sent out a messenger to deliver to Gobryas this reply: "This is
your sovereign's response to you, Gobryas: `I do not regret that I killed your son, but only that I did not kill you, too. And if you and your men wish to fight, come back a month from now. Just at present we have no time to fight, for we are still busy with our preparations.'"

 

 

Cyrus covenanting with the king of Assyria re the farmers in the latter’s territory:

 

[5.4.24] And when he reflected that those who had gone over to him would suffer severely, as they were in the vicinity of Babylon, if he were not always at hand, he ordered those of the enemy whom he released to tell the Assyrian king (he also sent a herald to bear the same message) that he was ready to leave in peace the labourers tilling the land and to do them no harm, provided the king, on his part, would be willing to allow those farmers who had transferred their allegiance to him to work their farms.

[5.4.25] "And yet," he had them say, "even if you are able to hinder them, you will hinder but few; for the country of those who have come over to me is small; while the land under your dominion that I should allow to be cultivated is extensive. Then, as to the harvesting of the crops, if there is war, the victor, I suppose, will do the reaping; but if there is peace, it is evident that you will do it. If, however, any of my adherents take up arms against you, or any of yours against me, upon such we will both execute vengeance according to our ability."

[5.4.26] This message he entrusted to the herald and sent him away. And when the Assyrians heard it, they did everything they could to persuade the king to accept the proposal, and to leave as little of the war as possible. [5.4.27] The Assyrian king, moreover, whether because he was persuaded by his countrymen or whether he himself also wished it so, agreed to the proposal; so a covenant was made to the effect that the farmers should have peace, but the men under arms war.

 

 

Cyrus makes friends with Gadatas, from a place close to Babylon, and acquires important info in return:

 

[5.4.40] And from the first Cyrus kept Gadatas among those about him as he marched, to give him information in regard to roads and water, fodder and provisions, so that they might be able to camp where things were most abundant.

[5.4.41] And when, as he proceeded, he came in sight of the city of Babylon and it seemed to him that the road which he was following led close by the walls, he called Gobryas and Gadatas to him and asked if there were not another road, so that they need not march right by the wall.

 

Cyrus addressing Cyaxares as “uncle:”

 

[5.5.6] But when Cyaxares saw many fine, valiant men in the company of Cyrus, while his own escort was small and of little worth, he thought it a thing dishonourable, and grief gat hold on him. So when Cyrus dismounted from his horse and came up to him, intending to kiss him according to custom, Cyaxares dismounted from his horse but turned away. He refused to kiss him and could not conceal his tears.

[5.5.7] Thereupon Cyrus bade all the rest withdraw and wait. And he himself caught Cyaxares by the hand, led him to the shade of some palm-trees away from the road, ordered some Median rugs to be spread for him, and begged him to be seated; then sitting down beside him, he spoke as follows:

[5.5.8] "In the name of all the gods,
uncle," said he, "tell me why you are angry with me; and what do you find wrong that you take it so amiss?""Because, Cyrus," Cyaxares then made answer, "while I am supposed to be the scion of a royal father and of a line of ancestors who were kings of old as far back as the memory of man extends, and while I am called a king myself, still I see myself riding along with a mean and unworthy equipage, while you come before me great and magnificent in the eyes of my own retinue as well as the rest of your forces.

 

 

The Assyrian king [probably Nabonidus] leaving Babylon:

 

[6.1.25] Thus, then, Cyrus was occupied.From Babylon a report was now brought by deserters and confirmed by his prisoners of war, that the Assyrian king had gone off in the direction of Lydia with many talents of gold and silver and with other treasures and jewels of every sort.

 

 

Cyrus marching on Babylon while leaving Cyaxares behind to protect the home country:

 

[6.3.2] Cyaxares, however, remained behind with one third of the Medes, so as not to leave the home country unprotected, while Cyrus, with the cavalry at the head of the line, marched as rapidly as possible; but he never failed to send patrols ahead, and scouts up to the heights commanding the widest view before them. After these he arranged the baggage train, and where the country was flat he arranged many lines of waand pack-animals abreast; the phalanx followed next, and if any part of the baggage train lagged behind, such of the officers as happened to be at hand took care that they and their men should not be retarded in their advance.

 

 

Successes along the route to Babylon:

 

[7.4.16] On the way to Babylon he subdued Greater Phrygia and Cappadocia and reduced the Arabians to submission. From all these he secured armour for not less than forty thousand Persian horsemen, and many horses taken from the prisoners he distributed among all the divisions of his allies. And thus he arrived before Babylon with a great host of cavalry, and a great host of bowmen and spearmen, and a multitude of slingers that was beyond number.

 

 

Cyrus lays plans for putting Babylon under siege and is laughed to scorn by the Babylonians:

 

[7.5.7] When they had encamped, Cyrus called together his staff-officers and said: "Friends and allies, we have viewed the city on every side. But I am sure I cannot see how any one could take by storm walls so massive and so high; but the more men there are in the city, the sooner they can, I think, be brought by famine to capitulate, seeing that they will not come out and fight. Therefore, unless you have some other method to suggest, I propose that we use this method of laying siege to those gentlemen."

[7.5.8] "But," said Chrysantas, "does not this river flow through the midst of the city? And it is more than two stadia in width.""Aye, by Zeus," said Gobryas, "and its depth is such that two men, one standing on the other's shoulders, would not reach the surface of the water, so that the city is better defended by the river than by its walls."

[7.5.9] "Chrysantas," Cyrus answered, "let us not trouble ourselves with that which is beyond our powers; but we must apportion the work among ourselves as quickly as possible, to each contingent its proper share, and dig a ditch as wide and as deep as possible, so that we may require only as many men on guard as are absolutely indispensable."

[7.5.10] Accordingly, he took measurements in a circle round about the city, leaving just enough room by the river for the erection of large towers, and began on either side of the city to dig an immense trench; and the earth from it they threw up on their own side of the ditch.
[7.5.11] First of all, he began to build towers by the river, laying his foundations with the trunks of date-palms not less than a hundred feet long--and they grow even taller than that. And they were good material for this purpose, for it is a well known fact that date-palms, when under heavy pressure, bend upward like the backs of pack-asses.

[7.5.12] These he used as "mud-sills," in order that, even if the river should break into his trench above, it might not carry his towers away. And he erected many other towers besides upon the breast-works of earth, so that he might have as many watch-towers as possible.

[7.5.13] Thus, then, his men were employed, while the enemy upon the walls laughed his siege-works to scorn, in the belief that they had provisions enough for more than twenty years.Upon hearing of this, Cyrus divided his army into twelve parts as if intending each part to be responsible for sentry duty during one month of each year;

[7.5.14] but the Babylonians, in their turn, when they heard of that, laughed much more scornfully still, at the thought of Phrygians and Lydians and Arabians and Cappadocians keeping guard against them, for they considered all these to be more friendly to them than to the Persia.

 

 

The night of Belshazzar’s feast…:

 

[7.5.15] At last the ditches were completed. Then, when he heard that a certain festival had come round in Babylon, during which all Babylon was accustomed to drink and revel all night long, Cyrus took a large number of men, just as soon as it was dark, and opened up the heads of the trenches at the river.

 

[7.5.16] As soon as that was done, the water flowed down through the ditches in the night, and the bed of the river, where it traversed the city, became passable for men.

[7.5.17] When the problem of the river was thus solved, Cyrus gave orders to his Persian colonels, infantry and cavalry, to marshal their regiments two abreast and come to him, and the rest, the allies, to follow in their rear, drawn up as before.

[7.5.18] They came, according to orders, and he bade his aides, both foot and horse, get into the dry channel of the river and see if it was possible to march in the bed of the river.

[7.5.19] And when they brought back word that it was, he called together the generals of both infantry and cavalry and spoke as follows:

[7.5.20] "My friends," said he, "the river has made " way for us and given us an entrance into the city. Let us, therefore, enter in with dauntless hearts, fearing nothing and remembering that those against whom we are now to march are the same men that we have repeatedly defeated, and that, too, when they were all drawn up in battle line with their allies at their side, and when they were all wide awake and sober and fully armed;

[7.5.21] whereas now we are going to fall upon them at a time when many of them are asleep, many drunk, and none of them in battle array. And when they find out that we are inside the walls, in their panic fright they will be much more helpless still than they are now.

[7.5.22] "But if any one is apprehensive of that which is said to be a source of terror to those invading a city--namely, that the people may go up" on the house-tops and hurl down missiles right and left, you need not be in the least afraid of that; for if any do go up upon their houses, we have a god on our side, Hephaestus. And their porticoes are very inflammable, for the doors are made of palm-wood and covered with bituminous varnish which will burn like tinder;


[7.5.23] while we, on our side, have plenty of pine-wood for torches, which will quickly produce a mighty conflagration; we have also plenty of pitch and tow, which will quickly spread the flames everywhere, so that those upon the house-tops must either quickly leave their posts or quickly be consumed.

[7.5.24] "But come, to arms! and with the help of the gods I will lead you on. And do you, Gadatas and Gobryas, show the streets, for you are familiar with them. And when we get inside the walls, lead us by the quickest route to the royal palace."

[7.5.25] "Aye," answered Gobryas and his staff, "in view of the revelry, it would not be at all surprising if the gates leading to the palace were open, for all the city is feasting this night. Still, we shall find a guard before the gates, for one is always posted there.""We must lose no time, then," said Cyrus. "Forward, that we may catch the men as unprepared as we can."

[7.5.26] When these words were spoken, they advanced. And of those they met on the way, some fell by their swords, some fled back into their houses, some shouted to them; and Gobryas and his men shouted back to them, as if they were fellow-revellers. They advanced as fast as they could and were soon at the palace.

[7.5.27] And Gobryas and Gadatas and their troops found the gates leading to the palace locked, and those who had been appointed to attack the guard fell upon them as they were drinking by a blazing fire, and without waiting they dealt with them as with foes.

 

[7.5.28] But, as a noise and tumult ensued, those within heard the uproar, and at the king's command to see what the matter was, some of them opened the gates and ran out.

[7.5.29] And when Gadatas and his men saw the gates open they dashed in in pursuit of the others as they fled back into the palace, and dealing blows right and left they came into the presence of the king; and they found him already risen with his dagger in his hand.

[7.5.30] And Gadatas and Gobryas and their followers overpowered him; and those about the king perished also, one where he had sought some shelter, another while running away, another while actually trying to defend himself with whatever he could.


[7.5.31] Cyrus then sent the companies of cavalry around through the streets and gave them orders to cut down all whom they found out of doors, while he directed those who understood Assyrian to proclaim to those in their houses that they should stay there, for if any one should be caught outside, he would be put to death.

[7.5.32] While they were thus occupied, Gadatas and Gobryas came up; and first of all they did homage to the gods, seeing that they had avenged themselves upon the wicked king, and then they kissed Cyrus's hands and his feet with many tears of joy.

[7.5.33] And when day dawned and those in possession of the citadels discovered that
the city was taken and the king slain, they surrendered the citadels, too.

[7.5.34] And Cyrus at once took possession of the citadels and sent up to them guards and officers of the guards. As for the dead, he gave their relatives permission to bury them. He furthermore ordered the heralds to make proclamation that all Babylonians deliver up their arms; and he ordered that wherever arms should be found in any house, all the occupants should be put to the sword. So they delivered up their arms and Cyrus stored them in the citadels, so that they might be ready if he ever needed them for use.

[7.5.35] When all this was finished, he first called the magi and requested them, inasmuch as the city had been taken by the sword, to select sanctuaries and the first fruits of the booty for the gods. Next he distributed the private houses and official residences among those whom he considered to have had a share in what had been achieved; and he made the division in the way that had been decided upon--the best to the most meritorious. And if any one thought he had less than he should, he bade him come and explain his reasons for thinking so.

[7.5.36] He ordered the Babylonians, moreover, to go on tilling their lands, to pay their tribute, and to serve those to whom they had severally been assigned; and he directed the Persians who had shared in the expedition and as many of the allies as chose to remain with him to address those who had fallen to their share as a master would his servants.

[7.5.37] After this, Cyrus conceived a desire to establish himself as he thought became a king, but he decided to do it with the approval of his friends, in such a way that his public appearances should be rare and solemn and yet excite as little jealousy as possible. So he adopted the following plan: at day-break he would take his station in a place that seemed to him to be adapted to the purpose and there receive all who had any matter to bring before him, give them an answer, and send them away.

 

 

Cyrus appoints eunuchs as his primary body guard – Remember, Daniel was a eunuch! (Dan. 1:3,7,8:)


[7.5.58] This done, he began at once to organize the rest of his court. And as he considered his own situation, that he was undertaking to hold sway over many people, and preparing to dwell in the greatest of all famous cities, and that that city was as hostile to him as a city could be to any man--as he reflected on this, he decided that he needed a body-guard.

[7.5.59] And as he realized that men are nowhere an easier prey to violence than when at meals or at wine, in the bath, or in bed and asleep, he looked around to see who were the most faithful men that he could have around him at such times; and he held that no man was ever faithful who loved any one else better than the one who needed his protection.

[7.5.60] Those, therefore, who had children or congenial wives or sweethearts, such he believed were by nature constrained to love them best. But as he observed that eunuchs were not susceptible to any such affections, he thought that they would esteem most highly those who were in the best position to make them rich and to stand by them, if ever they were wronged, and to place them ioffices of honour; and no one, he thought, could surpass him in bestowing favours of that kind.

[7.5.61] Besides, inasmuch as eunuchs are objects of contempt to the rest of mankind, for this reason, if for no other, they need a master who will be their patron; for there is no man who would not think that he had a right to take advantage of a eunuch at every opportunity unless there were some higher power to prevent his doing so; but there is no reason why even a eunuch should not be superior to all others in fidelity to his master.

[7.5.62] But he did not admit what many might very easily be inclined to suppose, that eunuchs are weaklings; and he drew this conclusion also from the case of other animals: for instance, vicious horses, when gelded, stop biting and prancing about, to be sure, but are none the less fit for service in war; and bulls, when castrated, lose somewhat of their high spirit and unruliness but are not deprived of their strength or capacity for work. And in the same way dogs, when castrated, stop running away from their masters, but are no less useful for watching or hunting.

[7.5.63] And men, too, in the same way, become gentler when deprived of this desire, but not less careful of that which is entrusted to them; they are not made any less efficient horsemen, or any less skilful lancers, or less ambitious men.

[7.5.64] On the contrary, they showed both in times of war and in hunting that they still preserved in their souls a spirit of rivalry; and of their fidelity they gave the best proof upon the fall of their masters, for no one ever performed acts of greater fidelity in his master's misfortunes than eunuchs do.

[7.5.65] And if it is thought with some justice that they are inferior in bodily strength, yet on the field of battle steel makes the weak equal to the strong. Recognizing these facts, he selected eunuchs for every post of personal service to him, from the door-keepers up.

 

 

Does winning an empire make the general a king??


[7.5.70] This guard that he then established about himself and in the city of Babylon is maintained on the same footing even to this day. And as he studied how
his whole empire might be held together and at the same time enlarged, he reflected that these mercenaries were not so much better men than those he had made subject as they were inferior in number; and he realized that the brave men, who with the aid of the gods had brought him victory, must be kept together and that care must be exercised that they should not abandon their practice of virtue.
 

[7.5.71] But in order that he might not seem to be issuing orders to them, but that they also might of themselves recognize that this was the best course for them and so abide in virtue and cultivate it, he collected the peers and all who were men of influence, together with such as seemed to him most worthy sharers of his toil and its rewards;

 



[7.5.76] Therefore, we dare not become careless nor give ourselves up to the enjoyment of the present moment; for, while I think it is a great thing to have won an empire, it is a still greater thing to preserve it after it has been won. For to win falls often to the lot of one who has shown nothing but daring; but to win and hold--that is no longer a possibility without the exercise of self-control, temperance, and unflagging care.

 

After the fall of Babylon Cyrus is still thrice being called a commander – but also a ruler and a general:

 

[8.1.1] Such was Cyrus's address; and after him Chrysantas rose and spoke as follows: "Well, gentlemen…

 

[8.1.3] "And as for us, how have we secured the good things we now have, except by obedience to our commander? For by that course we always quickly reached our required destination, whether by day or by night, and following our commander in close array we were invincible, and we left half done none of the tasks committed to us. If, therefore, obedience to one's commander is, as it seems, the first essential to achieving success, then you may be sure that this same course is the first essential to ensuring its permanence.


[8.1.5] "Let us, therefore, present ourselves before our
ruler's headquarters yonder, as Cyrus bids; let us devote ourselves to those pursuits by which we shall best be able to hold fast to that which we ought, and let us offer ourselves for whatever service Cyrus may need us for. And this trust will not be abused, for we may be sure that Cyrus will never be able to find anything in which he can employ us for his own advantage and not equally for ours; for we have common interests and we have common enemies."

 

 

[8.1.7] And the institutions which Cyrus inaugurated as a means of securing the kingdom permanently to himself and the/ Persians, as has been set forth in the foregoing narrative, these the succeeding kings have preserved unchanged even to this day.

 

...

 

[8.1.11] Besides, if generals should be needed where he himself could not be, he knew that they would have to be commissioned from among that same number. And he knew that he must employ some of these to be goverand satraps of cities or of whole nations, and that he must send others on embassies--an office which he considered of the very first importance for obtaining without war whatever he might want.

 

 

[8.1.14] As he thus pondered how the business of administration might be successfully conducted and how he still might have the desired leisure, he somehow happened to think of his military organization: in general, the sergeants care for the ten men under them, the lieutenants for the sergeants, the colonels for the lieutenants, the generals for the colonels, and thus no one is uncared for, even though there be many brigades; and when the commander-in-chief wishes to do anything with his army, it is sufficient for him to issue his commands only to his brigadier-generals.

[8.1.15] On this same model, then, Cyrus centralized the administrative functions also. And so it was possible for him, by communicating with only a few officers, to have no part of his administration uncared for. In this way he now enjoyed more leisure than one who has care of a single household or a single ship.When he had thus organized his own functions in the government, he instructed those about him to follow the same plan of organization.

 

After the fall of Babylon Cyrus is still recognizing Cyaxares as king of the Medes and his father Cambyses as king of Persia:

 

[8.5.17] As they continued their march and came near to Media, Cyrus turned aside to visit Cyaxares. And when they had exchanged greetings, the first thing Cyrus told Cyaxares was that a palace had been selected for him in Babylon, and official headquarters, so that he might occupy a residence of his own whenever he came there; and then he also gave him many splendid presents.

[8.5.18] Cyaxares accepted them and then introduced to him his daughter, who brought him a golden crown and bracelets and a necklace and the most beautiful Median robe that could be found.

[8.5.19] As the princess placed the crown on Cyrus's head, Cyaxares said, "
And the maiden herself, my own daughter, I offer you as well, Cyrus, to be your wife. Your father married my father's daughter, whose son you are. This is she whom you used often to pet when you came to visit us when you were a boy. And whenever anybody asked her whom she was going to marry, she would say `Cyrus.' And with her I offer you all Media as a dowry, for I have no legitimate male issue."

[8.5.20] Thus he spoke, and Cyrus answered: "Well, Cyaxares, I heartily approve of your family and your daughter and your gifts. And I desire, with the approval of my father and mother, to accept your offer."Thus Cyrus answered; but still he made the young lady presents of everything that he thought would please Cyaxares as well as herself. And when he had done so, he proceeded on his way to Persia.

[8.5.21] And when, as he continued his journey, he came to the boundaries of Persia, he left the main body of his army there, while he went on with his friends to the capital; and he took along animals enough for all the Persians to sacrifice and make a feast, and brought with him such gifts as were appropriate for
his father and mother and his friends besides and such as were suitable for the authorities and the elders and all the peers. And he gave presents also to all the Persians, men and women, such as even to this day the great king bestows whenever he comes to Persia.

[8.5.22] Then
Cambyses assembled the Persian elders and the highest of the chief magistrates; he called in Cyrus also and then addressed them as follows: "Toward you, my Persian friends, I cherish, as is natural, feelings of good-will, for I am your king; and no less toward you, Cyrus, for you are my son. It is right, therefore, that I should declare frankly to you what I think I recognize to be for the good of both.

[8.5.23] "In the past you advanced the fortunes of Cyrus by giving him an army and placing him in command of it. And at its head Cyrus has with the help of the gods given you, Persians, a good report among all men and made you honoured throughout all Asia. Of those who went with him on his campaigns he has enriched the most deserving and to the commoners he has given wages and support; and by establishing a Persian cavalry force he has made the Persians masters also of the plains.

[8.5.24] "If, therefore, you continue to be of the same mind also in the future, you will be the cause of much good to each other. But, Cyrus, if you on your part become puffed up by your present successes and attempt to govern the Persians as you do those other nations, with a view to self-aggrandizement, or if you, fellow-citizens, become jealous of his power and attempt to depose him from his sovereignty, be sure that you will hinder one another from receiving much good.

[8.5.25] And that this may not befall you, but the good, it seems best to me for you to perform a common sacrifice and to make a covenant, first calling the gods to witness. You, Cyrus, on your part, must covenant that if any one sets hostile foot in Persia or attempts to subvert the Persian constitution, you will come to her aid with all your strength; and you, Persians, on your part, are to covenant that if any one attempts to put an end to Cyrus's sovereignty or if any one of his subjects attempts to revolt, you will come to your own rescue as well as Cyrus's in whatsoever way he may call upon you.

[8.5.26] "
As long as I live, the Persian throne continues to be mine own. But when I am dead, it will, of course, pass to Cyrus if he survives me. And as often as he comes to Persia, it should be a sacred custom with you that he sacrifice on your behalf even as I do now. And when he is away, it might be well for you, I think, that that one of our family who seems to you the most worthy should perform that sacred office."

[8.5.27] When Cambyses had finished speaking, Cyrus and the Persian magistrates accepted his proposal. And as they then covenanted, with the gods as their witnesses, so the Persians and their king still continue to this day to act toward one another. And when this had all been completed, Cyrus took his departure.

[8.5.28] When, on his way back, he came to Media, Cyrus wedded the daughter of Cyaxares,
for he had obtained the consent of his father and mother. And to this day people still tell of her wonderful beauty. (But some historians say that he married his mother's sister. But that maid must certainly have been a very old maid.) And when he was married he at once departed with his bride for Babylon.


Cyrus, under Darius the Mede, i.e. under Cyaxares, king of Media, “set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage” (Daniel 6:1-2:)

 

Book 8, Section 6


[8.6.1]
When he arrived in Babylon, he decided to send out satraps to govern the nations he had subdued. But the commanders of the garrisons in the citadels and the colonels in command of the guards throughout the country he wished to be responsible to no one but himself. This provision he made with the purpose that if any of the satraps, on the strength of the wealth or the men at their command, should break out into open insolence or attempt to refuse obedience, they might at once find opposition in their province.

[8.6.2] In the wish, therefore, to secure this result, he resolved first to call together his chief officers and inform them in advance, so that when they went they might know on what understanding they were going; for he believed that if he did so, they would take it more kindly; whereas he thought that they might take it ill, if any of them discovered the conditions after being installed as satraps, for then they would think that this policy had been adopted from distrust of them personally.

[8.6.3] And so he called them together and spoke as follows:"My friends, we have in the subjugated states garrisons with their officers, whom we left behind there at the time; and when I came away I left them with orders not to trouble themselves with any business other than to hold the forts. These, therefore, I will not remove from their positions, for they have carried out my instructions faithfully; but I have decided to send satraps there, besides, to govern the people, receive the tribute, pay the militia, and attend to any other business that needs attention.

[8.6.4] I have further decided that any of you who remain here, and to whom I may occasionally give the trouble of going on business for me to those nations, shall have lands and houses there; so that they may have tribute paid to them here and, whenever they go there, they may lodge in residences of their own."

[8.6.5] Thus he spoke, and to many of his friends he gave houses and servants in the various states which he had subdued. And even to this day those properties, some in one land, some in another, continue in the possession of the descendants of those who then received them, while the owners themselves reside at court.

[8.6.6] "And then," Cyrus resumed, "we must take care that those who go as satraps to such countries shall be men of the right sort, who will bear in mind to send back here what there is good and desirable in their several provinces, in order that we also who remain here may have a share of the good things that are to be found everywhere. And that will be no more than fair; for if any danger threatens anywhere, it is we who shall have to ward it off."

[8.6.7] With these words he concluded his address on that occasion; and then he chose out from the number of his friends those whom he saw eager to go on the conditions named and who seemed to him best qualified, and
sent them as satraps to the following countries: Megabyzus to Arabia, Artabatas to Cappadocia, Artacamas to Phrygia Major, Chrysantas to Lydia and Ionia, Adusius to Caria (it was he for whom the Carians had petitioned), and Pharnuchus to Aeolia and Phrygia on the Hellespont.

[8.6.8] He sent out no Persians as satraps over Cilicia or Cyprus or Paphlagonia, because these he thought joined his expedition against Babylon voluntarily; he did, however, require even these nations to pay tribute.

[8.6.9] As Cyrus then organized the service, so is it even to this day: the garrisons upon the citadels are immediately under the king's control, and the colonels in command of the garrisons receive their appointment from the king and are enrolled upon the king's list.

[8.6.10] And he gave orders to all the satraps he sent out to imitate him in everything that they saw him do: they were, in the first place, to organize companies of cavalry and charioteers from the Persians who went with them and from the allies; to require as many as received lands and palaces to attend at the satrap's court and exercising proper self-restraint to put themselves at his disposal in whatever he demanded; to have the boys that were born to them educated at the local court, just as was done at the royal court; and to take the retinue at his gates out hunting and to exercise himself and them in the arts of war.

[8.6.11] "And whoever I find has the largest number of chariots to show and the largest number of the most efficient horsemen in proportion to his power," Cyrus added, "him will I honour as a valuable ally and as a valuable fellow-protector of the sovereignty of the Persians and myself. And with you also, just as with me, let the most deserving be set in the most honourable seats; and let your table, like mine, feed first your own household and then, too, be bountifully arrayed so as to give a share to your friends and to confer some distinction day by day upon any one who does some noble act.

[8.6.12] "Have parks, too, and keep wild animals in them; and do not have your food served you unless you have first taken exercise, nor have fodder given to your horses unless they have been exercised. For I should not be able with merely human strength single-handed to ensure the permanence of the fortunes of all of you; but as I must be valiant and have those about me valiant, in order to help you; so you likewise must be valiant yourselves and have those about you valiant, in order to be my allies.

[8.6.13] "Please observe also that among all the directions I am now giving you, I give no orders to slaves. I try to do myself everything that I say you ought to do. And even as I bid you follow my example, so do you also instruct those whom you appoint to office to follow yours."

[8.6.14] And as Cyrus then effected his organization, even so unto this day all the garrisons under the king are kept up, and all the courts of the governors are attended with service in the same way; so all households, great and small, are managed; and by all men in authority the most deserving of their guests are given preference with seats of honour; all the official journeying are conducted on the same plan and all the political business is centralized in a few heads of departments.

[8.6.15] When he had told them how they should proceed to carry out his instructions, he gave each one a force of soldiers and sent them off; and he directed them all to make preparations, with the expectation that there would be an expedition
the next year and a review of the men, arms, horses, and chariots.

[8.6.16] We have noticed also that this regulation is still in force, whether it was instituted by Cyrus, as they affirm, or not: year by year a man makes the circuit of the provinces with an army, to help any satrap that may need help, to humble any one that may be growing rebellious, and to adjust matters if any one is careless about seeing the taxes paid or protecting the inhabitants, or to see that the land is kept under cultivation, or if any one is neglectful of anything else that he has been ordered to attend to; but if he cannot set it right, it is his business to report it to the king, and he, when he hears of it, takes measures in regard to the offender. And those of whom the report often goes out that "the king's son is coming," or "the king's brother" or "the king's eye," these belong to the circuit commissioners; though sometimes they do not put in an appearance at all, for each of them turns back, wherever he may be, when the king commands.

[8.6.17] We have observed still another device of Cyrus to cope with the magnitude of his empire; by means of this institution he would speedily discover the condition of affairs, no matter how far distant they might be from him: he experimented to find out how great a distance a horse could cover in a day when ridden hard but so as not to break down, and then he erected post-stations at just such distances and equipped them with horses and men to take care of them; at each one of the stations he had the proper official appointed to receive the letters that were delivered and to forward them on, to take in the exhausted horses and riders and send on fresh ones.

[8.6.18] They say, moreover, that sometimes this express does not stop all night, but the night-messengers succeed the day-messengers in relays, and when that is the case, this express, some say, gets over the ground faster than the cranes. If their story is not literally true, it is at all events undeniable that this is the fastest overland travelling on earth; and it is a fine thing to have immediate intelligence of everything, in order to attend to it as quickly as possible.

[8.6.19] Now,
when the year had gone round, he collected his army together at Babylon, containing, it is said, about one hundred and twenty thousand horse, about two thousand scythe-bearing chariots and about six hundred thousand foot.

[8.6.20] And when these had been made ready for him, he started out on that expedition on which he is said to have subjugated all the nations that fill the earth from where one leaves Syria even to the Indian Ocean. His next expedition is said to have gone to Egypt and to have subjugated that country also.

[8.6.21] From that time on his empire was bounded on the east by the Indian Ocean, on the north by the Black Sea, on the west by Cyprus and Egypt, and on the south by Ethiopia. The extremes of his empire are uninhabitable, on the one side because of the heat, on another because of the cold, on another because of too much water, and on the fourth because of too little. [8.6.22] Cyrus himself made his home in the centre of his domain, and in the winter season he spent seven months in
Babylon, for there the climate is warm; in the spring he spent three months in Susa, and in the height of summer two months in Ecbatana. By so doing, they say, he enjoyed the warmth and coolness of perpetual spring-time.

 

 

The sons of Cyrus, Cambyses and Tanaoxares, while still “children” each inherited part of Cyrus’ kingdom upon Cyrus’ death:

 

Book 8, Section 7
[8.7.1] When his life was far spent amid such achievements and
Cyrus was now a very old man, he came back for the seventh time in his reign to Persia. His father and his mother were in the course of nature long since dead; so Cyrus performed the customary sacrifice and led the Persians in their national dance and distributed presents among them all, as had been his custom.

[8.7.2] As he slept in the palace, he saw a vision: a figure of more than human majesty appeared to him in a dream and said: "Make ready,2 Cyrus; for thou shalt soon depart to the gods." When the vision was past, he awoke and seemed almost to know that the end of his life was at hand.

[8.7.3] Accordingly, he at once took victims and offered sacrifice in the high places to ancestral Zeus, to Helius, and to the rest of the gods, even as the Persians are wont to make sacrifice; and as he sacrificed, he prayed, saying: "O ancestral Zeus and Helius and all the gods, accept these offerings as tokens of gratitude for help in achieving many glorious enterprises; for in omens in the sacrifice, in signs from heaven, in the flight of birds, and in ominous words, ye ever showed me what I ought to do and what I ought not to do. And I render heartfelt thanks to you that I have never failed to recognize your fostering care and never in my successes entertained proud thoughts transcending human bounds. And I beseech of you that ye will now also grant prosperity and happiness to
my children, my wife, my friends, and my country, and to me myself an end befitting the life that ye have given me."

[8.7.4] Then after he had concluded his rites and come home, he thought he would be glad to rest and so lay down; and when the hour came, those whose office it was came in and bade him go to his bath. But he told them that he was resting happily. And then again, when the hour came, those whose office it was set dinner before him. But his soul had no desire for food, but he seemed thirsty and drank with pleasure.

[8.7.5] And when the same thing befell him on the next day and the day after that, he summoned his sons; for they had accompanied him, as it chanced, and were still in Persia. He summoned also his friends and the Persian magistrates; and when they were all come, he began to speak as follows:

[8.7.6] "My sons, and all you my friends about me, the end of my life is now at hand; I am quite sure of this for many reasons; and when I am dead, you must always speak and act in regard to me as of one blessed of fortune. For when I was a boy, I think I plucked all the fruits that among boys count for the best; when I became a youth, I enjoyed what is accounted best among young men; and when I became a mature man, I had the best that men can have. And as time went on, it seemed to me that I recognized that my own strength was always increasing with my years, so that I never found my old age growing any more feeble than my youth had been; and, so far as I know, there is nothing that I ever attempted or desired and yet failed to secure.

[8.7.7] "Moreover, I have lived to see my friends made prosperous and happy through my efforts and my enemies reduced by me to subjection; and my country, which once played no great part in Asia, I now leave honoured above all. Of all my conquests, there is not once that I have not maintained. Throughout the past I have fared even as I have wished; but a fear that was ever at my side, lest in the time to come I might see or hear or experience something unpleasant, would not let me become overweeningly proud or extravagantly happy.

[8.7.8] "But now, if I die, I leave you, my sons, whom the gods have given me, to survive me, and I leave my friends and country happy;

[8.7.9] and so why should I not be justly accounted blessed and enjoy an immortality of fame?"But I must also declare my will about the disposition of my throne, that the succession may not become a matter of dispute and cause you trouble. Now, I love you both alike, my sons; but precedence in counsel and leadership in everything that may be thought expedient, that I commit to the first born, who naturally has a wider experience.

[8.7.10] I, too, was thus trained by my country and yours to give precedence to my elders--not merely to brothers but to all fellow-citizens--on the street, in the matter of seats, and in speaking; and so from the beginning,
my children, I have been training you also to honour your elders above yourselves and to be honoured above those who are younger. Take what I say, therefore, as that which is approved by time, by custom, and by the law.

[8.7.11] So you, Cambyses, shall have the throne, the gift of the gods and of myself, in so far as it is mine to give."To you, Tanaoxares, I give the satrapy of Media, Armenia, and, in addition to those two, Cadusia. And in giving you this office, I consider that I leave to your older brother greater power and the title of king, while to you I leave a happiness disturbed by fewer cares;



[8.7.12] for I cannot see what human pleasure you will lack; on the contrary, everything that is thought to bring pleasure to man will be yours. But to set one's heart on more difficult undertakings, to be cumbered with many cares, and to be able to find no rest, because spurred on by emulation of what I have done, to lay plots and to be plotted against, all that must necessarily go hand in hand with royal power more than with your station; and, let me assure you, it brings many interruptions to happiness.

[8.7.13] "As for you, Cambyses, you must also know that it is not this golden sceptre that maintains your empire; but faithful friends are a monarch's truest and surest sceptre. But do not think that man is naturally faithful; else all men would find the same persons faithful, just as all find the other properties of nature the same. But every one must create for himself faithfulness in his friends; and the winning of such friends comes in no wise by compulsion, but by kindness.

[8.7.14] If, then, you shall endeavour to make others also fellow-guardians of your sovereignty, make a beginning nowhere sooner than with him who is of the same blood with yourself. Fellow-citizens, you know, stand nearer than foreigners do, and messmates nearer than those who eat elsewhere; but those who are sprung from the same seed, nursed by the same mother, reared in the same home, loved by the same parents, and who address the same persons as father and mother, how are they not the closest of all?

[8.7.15] Do not you two, therefore, ever make of no effect those blessings whereby the gods have led the way to knitting close the bonds between brothers, but do you build at once upon that foundation still other works of love; and thus the love between you will always be a love that no other men can ever surpass. Surely he that has forethought for his brother is taking care for himself; for to whom else is a brother's greatness more of an honour than to a brother? And who else will be honoured by the power of a great man so much asthat man's brother? And if a man's brother is a great man, whom will any one so much fear to injure as that man's brother?

[8.7.16] "Therefore, Tanaoxares, let no one more readily than yourself yield obedience to your brother or more zealously support him. For his fortunes, good or ill, will touch no one more closely than yourself. And bear this also in mind: whom could you favour in the hope of getting more from him than from your brother? Where could you lend help and get in return a surer ally than you would find in him? Whom would it be a more shameful thing for you not to love than your own brother? And who is there in all the world whom it would be a more noble thing to prefer in honour than your brother? It is only a brother, you know, Cambyses, whom, if he holds the first place of love in his brother's heart, the envy of others cannot reach.

[8.7.17] "Nay by our fathers' gods I implore you, my sons, honour one another, if you care at all to give me pleasure. For assuredly, this one thing, so it seems to me, you do not know clearly, that I shall have no further being when I have finished this earthly life; for not even in this life have you seen my soul, but you have detected its existence by what it accomplished.

[8.7.18] Have you never yet observed what terror the souls of those who have been foully dealt with strike into the hearts of those who have shed their blood, and what avenging deities they send upon the track of the wicked? And do you think that the honours paid to the dead would continue, if their souls had no part in any of them?

[8.7.19] I am sure I do not; nor yet, my sons, have I ever convinced myself of this--that only as long as it is contained in a mortal body is the soul alive, but when it has been freed from it, is dead; for I see that it is the soul that endues mortal bodies with life, as long as it is in them.

[8.7.20] Neither have I been able to convince myself of this--that the soul will want intelligence just when it is separated from this unintelligent body; but when the spirit is set free, pure and untrammelled by matter, then it is likely to be most intelligent. And when man is resolved into his primal elements, it is clear that every part returns to kindred matter, except the soul; that alone cannot be seen, either when present or when departing.

[8.7.21] "Consider again," he continued, "that there is nothing in the world more nearly akin to death than is sleep; and the soul of man at just such times is revealed in its most divine aspect and at such times, too, it looks forward into the future; for then, it seems, it is most untrammelled by the bonds of the flesh.

[8.7.22] "Now if this is true, as I think it is, and if the soul does leave the body, then do what I request of you and show reverence for my soul. But if it is not so, and if the soul remains in the body and dies with it, then at least fear the gods, eternal, all-seeing, omnipotent, who keep this ordered universe together, unimpaired, ageless, unerring, indescribable in its beauty and its grandeur; and never allow yourselves to do or purpose anything wicked or unholy.

[8.7.23] "Next to the gods, however, show respect also to all the race of men as they continue in perpetual succession; for the gods, do not hide you away in darkness, but your works must ever live on in the sight of all men; and if they are pure and untainted with unrighteousness, they will make your power manifest among all mankind. But if you conceive any unrighteous schemes against each other, you will forfeit in the eyes of all men your right to be trusted. For no one would be able any longer to trust you--not even if he very much desired to do so--if he saw either of you wronging that one who has the first claim to the other's love.

[8.7.24] "Now, if I am giving you sufficient instructions as to what manner of men you ought to be one towards the other--well and good; if not, then you must learn it from the history of the past, for this is the best source of instruction. For, as a rule, parents have always been friends to their
children, brothers to their brothers; but ere now some of them have been at enmity one with another. Whichever, therefore, of these two courses you shall find to have been profitable, choose that, and you would counsel well.

[8.7.25] "But of this, perhaps, enough."Now as to my body, when I am dead, my sons, lay it away neither in gold nor in silver nor in anything else, but commit it to the earth as soon as may be. For what is more blessed than to be united with the earth, which brings forth and nourishes all things beautiful and all things good? I have always been a friend to man, and I think I should gladly now become a part of that which does him so much good.

[8.7.26] "But I must conclude," he said; "for my soul seems to me to be slipping away from those parts of my body, from which, as it appears, it is wont to begin its departure. So if any one wishes to take my hand or desires to look into my face while I yet live, let him come near; but after I have covered myself over, I beg of you,
my children, let no one look upon my body, not even yourselves.

[8.7.27] "Invite, however, all the Persians and our allies to my burial, to joy with me in that I shall henceforth be in security such that no evil can ever again come nigh me, whether I shall be in the divine presence or whether I shall no longer have any being; and to all those who come show all the courtesies that are usual in honour of a man that has been blessed of fortune, and then dismiss them.

[8.7.28] "Remember also this last word of mine," he said: "if you do good to your friends, you will also be able to punish your enemies. And now farewell,
my children, and say farewell to your mother as from me. And to all my friends, both present and absent, I bid farewell."After these words, he shook hands with them all, covered himself over, and so died.

 

 

[8.8.2] Still, as soon as Cyrus was dead, his children at once fell into dissension, states and nations began to revolt, and everything began to deteriorate. And that what I say is the truth, I will prove, beginning with the Persians' attitude toward religion.lgt;I know, for example, that in early times the kings and their officers, in their dealings with even the worst offenders, would abide by an oath that they might have given, and be true to any pledge they might have made.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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