Without recourse. All Rights Reserved. Tree of Life©
Statement of belief: “Sanctify them through thy truth: thy word
is truth.” (John 17:17 KJV)
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
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
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
Re Cyaxares,
son of Astyages and Cyrus’ uncle and re the plot against Medo-Persia by the
king of
[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
[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
[2.1.5] "Croesus, the king of
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
[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
[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
Cyrus marching upon
[5.3.5] After this Cyrus renewed his march upon
[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
[6.1.25] Thus, then, Cyrus was occupied.From
Cyrus marching on
[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
[7.4.16] On the way to
Cyrus lays plans for putting
[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
[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
[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
[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
[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
[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
[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
[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
[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
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
[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
[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
[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
[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
[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.
Comments and
donations freely accepted at:
Tree of Life©
c/o General Delivery
Nora [near SE-713 01]
eMail: TreeOfLifeTime@gmail.com
You
are hereby cordially invited to subscribe to our free email
course:
You’ll
discover firsthand the fundamentals for understanding Scripture time reckoning
as used by the ancient historian Josephus as well as by all the authors of the
Holy Scriptures! Much of this knowledge has - until now - been lost to the best
of scholars for many centuries.
“Great
truths which have been neglected and unappreciated for ages will be revealed by
the Spirit of God, and new meaning will flash out of familiar texts. Every page
will be illuminated by the Spirit of truth. The Bible is not sealed but unsealed.
The most precious truths are revealed; the living oracles are heard by
wondering ears, and the consciences of men are aroused into action.”
You
will make many surprising and exciting discoveries re the exact dates for
Jesus’ birth, crucifixion, resurrection, ascension… as well as the exact dates
of many, many more events found in your Bible, especially re the New Testament
times.
You’ll
discover the exact dates for the 12+ Roman Caesars beginning with Julius
Caesar, Augustus, Tiberius, Gaius, Claudius, Nero, Vespasian, Titus…
You’ll
discover the exact dates of most of the kings of Juda beginning with Hyrcanus
in the 2nd century BCE, Herod the Great, Agrippa, and many other
Judean kings and proconsuls, e.g. Pontius Pilate…
You’ll
discover many things re the Scripture traditions honored by all the disciples
and believers of the Apostolic times – as well as by the Jews – traditions that
have been long forgotten or not correctly restored when previously
re-discovered…
Be
prepared to re-think and to re-learn… Things may not be as you always thought
they were… But you’ll decide!
“Get
Your Tree of Life © 1st Century Chronology & Scripture Calendar
Introductory Course NOW…”:
It is a very simple Basics 101 type course entitled:
Tour
Guide towards “Tuning into the Frequency of the Creator & Becoming Oriented
in His Time…”
It is
one short email per week for you to enjoy with your family and friends…
Without
recourse. All Rights Reserved. Tree of Life©