He insisted they should give him pledges of good faith, and the Carians
had to swear they would receive him without fraud or guile within their
walls and for the welfare of Cyrus and the Persians; and on his side he
was willing to swear that he would enter without fraud or guile himself
and for the welfare of those who received him. [4] Having imposed these
terms on either party without the knowledge of the other, he fixed on
the same night with both, entered the walls, and had the strongholds
of both parties in his hands. At break of day he took his place in the
midst with his army, and sent for the leading men on either side. Thus
confronted with each other they were more than a little vexed, and both
imagined they had been cheated. [5] However, Adousius began:
"Gentlemen, I took an oath to you that I would enter your walls without
fraud or guile and for the welfare of those who received me. Now if I am
forced to destroy either of you, I am persuaded I shall have entered to
the detriment of the Carians. But if I give you peace, so that you can
till your lands in safety, I imagine I shall have come for your welfare.
Therefore from this day forwards you must meet on friendly terms,
cultivate your fields without fear, give your children to each other,
and if any one offends against these laws, Cyrus and ourselves will be
his enemies."
[6] At that the city gates were flung wide open, the roads were filled
with folk hurrying to one another, the fields were thronged with
labourers. They held high festival together, and the land was full of
peace and joyfulness.
[7] Meanwhile messengers came from Cyrus inquiring whether there was
need for more troops or siege-engines, but Adousius answered, on the
contrary his present force was at Cyrus' service to employ elsewhere
if he wished, and so drew off his army, only leaving a garrison in the
citadels. Thereupon the Carians implored him to remain, and when he
would not, they sent to Cyrus begging him to make Adousius their satrap.
[8] Meanwhile Cyrus had sent Hystaspas with an army into Phrygia on
the Hellespont, and when Adousius came back he bade him follow, for the
Phrygians would be more willing to obey Hystaspas if they heard that
another army was advancing.
[9] Now the Hellenes on the seaboard offered many gifts and bargained
not to receive the Asiatics within their walls, but only to pay tribute
and serve wherever Cyrus commanded. [10] But the king of Phrygia made
preparations to hold his fortresses and not yield, and sent out orders
to that effect. However, when his lieutenants deserted him and he found
himself all alone, he had to put himself in the hands of Hystaspas, and
leave his fate to the judgment of Cyrus. Then Hystaspas stationed strong
Persian garrisons in all the citadels, and departed, taking with him not
only his own troops but many mounted men and targeteers from Phrygia.
[11] And Cyrus sent word to Adousius to join Hystaspas, put himself at
the head of those who had submitted and allow them to retain their arms,
while those who showed a disposition to resist were to be deprived of
their horses and their weapons and made to follow the army as slingers.
[12] While his lieutenants were thus employed, Cyrus set out from
Sardis, leaving a large force of infantry to garrison the place, and
taking Croesus with him, and a long train of waggons laden with riches
of every kind. Croesus presented an accurate inventory of everything in
each waggon, and said, as he delivered the scrolls:
"With these in your possession, Cyrus, you can tell whether your
officers are handing over their freights in full or not."
[13] And Cyrus answered:
"It was kindly done, Croesus, on your part, to take thought for this:
but I have arranged that the freights should be in charge of those who
are entitled to them, so that if the men steal, they steal their own
property."
With these words he handed the documents to his friends and officers to
serve as checks on their own stewards.
[14] Cyrus also took Lydians in his train; allowing some to carry arms,
those, namely, who were at pains to keep their weapons in good order,
and their horses and chariots, and who did their best to please him, but
if they gave themselves ungracious airs, he took away their horses and
bestowed them on the Persians who had served him from the beginning of
the campaign, burnt their weapons, and forced them to follow the army
as slingers. [15] Indeed, as a rule, he compelled all the subject
population who had been disarmed to practise the use of the sling: it
was, he considered, a weapon for slaves. No doubt there are occasions
when a body of slingers, working with other detachments, can do
excellent service, but, taken alone, not all the slingers in the world
could face a mere handful armed with steel.
[16] Cyrus was marching to Babylon, but on his way he subdued the
Phrygians of Greater Phrygia and the Cappadocians, and reduced the
Arabians to subjection. These successes enabled him to increase his
Persian cavalry till it was not far short of forty thousand men, and he
had still horses left over to distribute among his allies at large.
At length he came before Babylon with an immense body of cavalry,
archers, and javelin-men, beside slingers innumerable.
[C.5] When Cyrus reached the city he surrounded it entirely with his
forces, and then rode round the walls himself, attended by his friends
and the leading officers of the allies. [2] Having surveyed the
fortifications, he prepared to lead off his troops, and at that moment
a deserter came to inform him that the Assyrians intended to attack as
soon as he began to withdraw, for they had inspected his forces from the
walls and considered them very weak. This was not surprising, for the
circuit of the city was so enormous that it was impossible to surround
it without seriously thinning the lines. [3] When Cyrus heard of their
intention, he took up his post in the centre of his troops with his own
staff round him and sent orders to the infantry for the wings to double
back on either side, marching past the stationary centre of the line,
until they met in the rear exactly opposite himself. [4] Thus the men
in front were immediately encouraged by the doubling of their depth,
and those who retired were equally cheered, for they saw that the others
would encounter the enemy first. The two wings being united, the power
of the whole force was strengthened, those behind being protected by
those in front and those in front supported by those behind. [5] When
the phalanx was thus folded back on itself, both the front and the rear
ranks were formed of picked men, a disposition that seemed calculated
to encourage valour and check flight. On the flanks, the cavalry and the
light infantry were drawn nearer and nearer to the commander as the line
contracted. [6] When the whole phalanx was in close order, they fell
back from the walls, slowly, facing the foe, until they were out of
range; then they turned, marched a few paces, and then wheeled round
again to the left, and halted, facing the walls, but the further they
got the less often they paused, until, feeling themselves secure, they
quickened their pace and went off in an uninterrupted march until they
reached their quarters.
[7] When they were encamped, Cyrus called a council of his officers and
said, "My friends and allies, we have surveyed the city on every side,
and for my part I fail to see any possibility of taking by assault walls
so lofty and so strong: on the other hand, the greater the population
the more quickly must they yield to hunger, unless they come out to
fight. If none of you have any other scheme to suggest, I propose that
we reduce them by blockade."
[8] Then Chrysantas spoke:
"Does not the river flow through the middle of the city, and it is not
at least a quarter of a mile in width?"
"To be sure it is," answered Gobryas, "and so deep that the water would
cover two men, one standing on the other's shoulders; in fact the city
is even better protected by its river than by its walls."
[9] At which Cyrus said, "Well, Chrysantas, we must forego what is
beyond our power: but let us measure off at once the work for each of
us, set to, and dig a trench as wide and as deep as we can, that we may
need as few guards as possible."
[10] Thereupon Cyrus took his measurements all round the city, and,
leaving a space on either bank of the river large enough for a lofty
tower, he had a gigantic trench dug from end to end of the wall, his
men heaping up the earth on their own side. [11] Then he set to work
to build his towers by the river. The foundations were of palm-trees, a
hundred feet long and more--the palm-tree grows to a greater height than
that, and under pressure it will curve upwards like the spine of an
ass beneath a load. [12] He laid these foundations in order to give the
impression that he meant to besiege the town, and was taking precautions
so that the river, even if it found its way into his trench, should not
carry off his towers. Then he had other towers built along the mound,
so as to have as many guard-posts as possible. [13] Thus his army was
employed, but the men within the walls laughed at his preparations,
knowing they had supplies to last them more than twenty years. When
Cyrus heard that, he divided his army into twelve, each division to keep
guard for one month in the year. [14] At this the Babylonians laughed
louder still, greatly pleased at the idea of being guarded by Phrygians
and Lydians and Arabians and Cappadocians, all of whom, they thought,
would be more friendly to themselves than to the Persians.
[15] However by this time the trenches were dug. And Cyrus heard that it
was a time of high festival in Babylon when the citizens drink and make
merry the whole night long. As soon as the darkness fell, he set his
men to work. [16] The mouths of the trenches were opened, and during the
night the water poured in, so that the river-bed formed a highway into
the heart of the town.
[17] When the great stream had taken to its new channel, Cyrus ordered
his Persian officers to bring up their thousands, horse and foot alike,
each detachment drawn up two deep, the allies to follow in their old
order. [18] They lined up immediately, and Cyrus made his own bodyguard
descend into the dry channel first, to see if the bottom was firm enough
for marching. [19] When they said it was, he called a council of all his
generals and spoke as follows:
[20] "My friends, the river has stepped aside for us; he offers us a
passage by his own high-road into Babylon. We must take heart and enter
fearlessly, remembering that those against whom we are to march this
night are the very men we have conquered before, and that too when they
had their allies to help them, when they were awake, alert, and sober,
armed to the teeth, and in their battle order. [21] To-night we go
against them when some are asleep and some are drunk, and all are
unprepared: and when they learn that we are within the walls, sheer
astonishment will make them still more helpless than before. [22] If any
of you are troubled by the thought of volleys from the roofs when the
army enters the city, I bid you lay these fears aside: if our enemies
do climb their roofs we have a god to help us, the god of Fire. Their
porches are easily set aflame, for the doors are made of palm-wood and
varnished with bitumen, the very food of fire. [23] And we shall come
with the pine-torch to kindle it, and with pitch and tow to feed it.
They will be forced to flee from their homes or be burnt to death. [24]
Come, take your swords in your hand: God helping me, I will lead you on.
Do you," he said, turning to Gadatas and Gobryas, "show us the streets,
you know them; and once we are inside, lead us straight to the palace."
[25] "So we will," said Gobryas and his men, "and it would not surprise
us to find the palace-gates unbarred, for this night the whole city is
given over to revelry. Still, we are sure to find a guard, for one is
always stationed there."
"Then," said Cyrus, "there is no time for lingering; we must be off at
once and take them unprepared."
[26] Thereupon they entered: and of those they met some were struck down
and slain, and others fled into their houses, and some raised the hue
and cry, but Gobryas and his friends covered the cry with their shouts,
as though they were revellers themselves. And thus, making their way by
the quickest route, they soon found themselves before the king's palace.
[27] Here the detachment under Gobryas and Gadatas found the gates
closed, but the men appointed to attack the guards rushed on them as
they lay drinking round a blazing fire, and closed with them then and
there. [28] As the din grew louder and louder, those within became aware
of the tumult, till, the king bidding them see what it meant, some of
them opened the gates and ran out. [29] Gadatas and his men, seeing the
gates swing wide, darted in, hard on the heels of the others who fled
back again, and they chased them at the sword's point into the presence
of the king.
[30] They found him on his feet, with his drawn scimitar in his hand. By
sheer weight of numbers they overwhelmed him: and not one of his retinue
escaped, they were all cut down, some flying, others snatching up
anything to serve as a shield and defending themselves as best they
could. [31] Cyrus sent squadrons of cavalry down the different roads
with orders to kill all they found in the street, while those who knew
Assyrian were to warn the inhabitants to stay indoors under pain of
death. [32] While they carried out these orders, Gobryas and Gadatas
returned, and first they gave thanks to the gods and did obeisance
because they had been suffered to take vengeance on their unrighteous
king, and then they fell to kissing the hands and feet of Cyrus,
shedding tears of joy and gratitude. [33] And when it was day and those
who held the heights knew that the city was taken and the king slain,
they were persuaded to surrender the citadel themselves. [34] Cyrus took
it over forthwith, and sent in a commandant and a garrison, while he
delivered the bodies of the fallen to their kinsfolk for burial, and
bade his heralds make proclamation that all the citizens must deliver
up their arms: wherever weapons were discovered in any house all the
inmates would be put to death. So the arms were surrendered, and Cyrus
had them placed in the citadel for use in case of need. [35] When all
was done he summoned the Persian priests and told them the city was the
captive of his spear and bade them set aside the first-fruits of the
booty as an offering to the gods and mark out land for sacred demesnes.
Then he distributed the houses and the public buildings to those whom
he counted his partners in the exploit; and the distribution was on
the principle accepted, the best prizes to the bravest men: and if any
thought they had not received their deserts they were invited to come
and tell him. [36] At the same time he issued a proclamation to the
Babylonians, bidding them till the soil and pay the dues and render
willing service to those under whose rule they were placed. As for his
partners the Persians, and such of his allies as elected to remain
with him, he gave them to understand they were to treat as subjects the
captives they received.
[37] After this Cyrus felt that the time was come to assume the style
and manner that became a king: and he wished this to be done with the
goodwill and concurrence of his friends and in such a way that, without
seeming ungracious, he might appear but seldom in public and always with
a certain majesty. Therefore he devised the following scheme. At break
of day he took his station at some convenient place, and received all
who desired speech with him, and then dismissed them. [38] The people,
when they heard that he gave audience, thronged to him in multitudes,
and in the struggle to gain access there was much jostling and scheming
and no little fighting. [39] His attendants did their best to divide
the suitors, and introduce them in some order, and whenever any of his
personal friends appeared, thrusting their way through the crowd, Cyrus
would stretch out his hand and draw them to his side and say, "Wait, my
friends, until we have finished with this crowd, and then we can talk at
our ease." So his friends would wait, but the multitude would pour on,
growing greater and greater, until the evening would fall before there
had been a moment's leisure for his friends. [40] All that Cyrus could
do then was to say, "Perhaps, gentlemen, it is a little late this
evening and time that we broke up. Be sure to come early to-morrow. I am
very anxious myself to speak with you." With that his friends were only
too glad to be dismissed, and made off without more ado. They had done
penance enough, fasting and waiting and standing all day long. [41] So
they would get to rest at last, but the next morning Cyrus was at the
same spot and a much greater concourse of suitors round him than before,
already assembled long before his friends arrived. Accordingly Cyrus had
a cordon of Persian lancers stationed round him, and gave out that no
one except his personal friends and the generals were to be allowed
access, and as soon as they were admitted he said:
[42] "My friends, we cannot exclaim against the gods as though they had
failed to fulfil our prayers. They have granted all we asked. But if
success means that a man must forfeit his own leisure and the good
company of all his friends, why, to that kind of happiness I would
rather bid farewell. [43] Yesterday," he added, "I make no doubt you
observed yourselves that from early dawn till late evening I never
ceased listening to petitioners, and to-day you see this crowd before
us, larger still than yesterday's, ready with business for me. [44] If
this must be submitted to, I calculate that what you will get of me
and I of you will be little enough, and what I shall get of myself will
simply be nothing at all. Further," he added, "I foresee another absurd
consequence. [45] I, personally, have a feeling towards you which I need
not state, but, of that audience yonder, scarcely one of them do I know
at all, and yet they are all prepared to thrust themselves in front of
you, transact their business, and get what they want out of me before
any of you have a chance. I should have thought it more suitable myself
that men of that class, if they wanted anything from me, should pay some
court to you, my friends, in the hopes of an introduction. [46] Perhaps
you will ask why I did not so arrange matters from the first, instead of
always appearing in public. Because in war it is the first business of
a commander not to be behindhand in knowing what ought to be done and
seeing that it is done, and the general who is seldom seen is apt to let
things slip. [47] But to-day, when war with its insatiable demands is
over, I feel as if I had some claim myself to rest and refreshment. I am
in some perplexity, however, as to how I can arrange matters so that
all goes well, not only with you and me, but also with those whom we are
bound to care for. Therefore I seek your advice and counsel, and I would
be glad to learn from any of you the happiest solution."
[48] Cyrus paused, and up rose Artabazus the Mede, who had claimed to be
his kinsman, and said:
"You did well, Cyrus, to open this matter. Years ago, when you were
still a boy, from the very first I longed to be your friend, but I saw
you did not need me, and so I shrank from approaching you. [49] Then
came a lucky moment when you did have need of me to be your good
messenger among the Medes with the order from Cyaxares, and I said to
myself that if I did the work well, if I really helped you, I might
become your comrade and have the right to talk with you as often as I
wished. [50] Well, the work was done, and done so as to win your praise.
After that the Hyrcanians joined us, the first friends we made, when we
were hungry and thirsty for allies, and we loved them so much we almost
carried them about with us in our arms wherever we went. Then the
enemy's camp was taken, and I scarcely think you had the leisure to
trouble your head with me--oh, I quite forgave you. [51] The next thing
was that Gobryas became your friend, and I had to take my leave, and
after him Gadatas, and by that time it was a real task to get hold of
you. Then came the alliances with the Sakians, and the Cadousians, and
no doubt you had to pay them court; if they danced attendance on you,
you must dance attendance on them. [52] So that there I was, back again
at my starting-point, and yet all the while, as I saw you busy with
horses and chariots and artillery, I consoled myself by thinking, 'when
he is done with this he will have a little leisure for me.' And then
came the terrible news that the whole world was gathering in arms
against us; I could not deny that these were important matters, but
still I felt certain, if all went well, a time would come at last when
you need not grudge me your company, and we should be together to
my heart's content, you and I. [53] Now, the day has come; we have
conquered in the great battle; we have taken Sardis and Babylon; the
world is at our feet, and yesterday, by Mithras! unless I had used my
fists a hundred times, I swear I could never have got near you at all.
Well, you grasped my hand and gave me greeting, and bade me wait beside
you, and there I waited, the cynosure of every eye, the envy of every
man, standing there all day long, without a scrap to eat or a drop to
drink. [54] So now, if any way can be found by which we who have served
you longest can get the most of you, well and good: but, if not, pray
send me as your messenger once more, and this time I will tell them they
can all leave you, except those who were your friends of old."
[55] This appeal set them all laughing, Cyrus with the rest. Then
Chrysantas the Persian stood up and spoke as follows:
"Formerly, Cyrus, it was natural and right that you should appear in
public, for the reasons you have given us yourself, and also because
we were not the folk you had to pay your court to. We did not need
inviting: we were with you for our own sakes. It was necessary to win
over the masses by every means, if they were to share our toils and our
dangers willingly. [56] But now you have won them, and not them alone;
you have it in your power to gain others, and the moment has come when
you ought to have a house to yourself. What would your empire profit
you if you alone were left without hearth or home? Man has nothing more
sacred than his home, nothing sweeter, nothing more truly his. And do
you not think," he added, "that we ourselves would be ashamed if we saw
you bearing the hardships of the camp while we sat at home by our own
firesides? Should we not feel we had done you wrong, and taken advantage
of you?"
[57] When Chrysantas had spoken thus, many others followed him, and all
to the same effect. And so it came about that Cyrus entered the palace,
and those in charge brought the treasures from Sardis thither, and
handed them over. And Cyrus when he entered sacrificed to Hestia, the
goddess of the Hearth, and to Zeus the Lord, and to any other gods named
by the Persian priests.
[58] This done, he set himself to regulate the matters that remained.
Thinking over his position, and the attempt he was making to govern an
enormous multitude, preparing at the same time to take up his abode in
the greatest of all famous cities, but yet a city that was as hostile to
him as a city could be, pondering all this, he concluded that he could
not dispense with a bodyguard for himself. [59] He knew well enough that
a man can most easily be assassinated at his meals, or in his bath, or
in bed, or when he is asleep, and he asked himself who were most to
be trusted of those he had about him. A man, he believed, can never be
loyal or trustworthy who is likely to love another more than the one
who requires his guardianship. [60] He knew that men with children, or
wives, or favourites in whom they delight, must needs love them most:
while eunuchs, who are deprived of all such dear ones, would surely make
most account of him who could enrich them, or help them if they were
injured, or crown them with honour. And in the conferring of such
benefits he was disposed to think he could outbid the world. [61]
Moreover the eunuch, being degraded in the eyes of other men, is driven
to seek the assistance of some lord and master. Without some such
protection there is not a man in the world who would not think he
had the right to over-reach a eunuch: while there was every reason to
suppose that the eunuch would be the most faithful of all servants. [62]
As for the customary notion that the eunuch must be weak and cowardly,
Cyrus was not disposed to accept it. He studied the indications to be
observed in animals: a vicious horse, if gelded, will cease to bite and
be restive, but he will charge as gallantly as ever; a bull that has
been cut will become less fierce and less intractable, but he will not
lose his strength, he will be as good as ever for work; castration
may cure a dog of deserting his master, but it will not ruin him as a
watch-dog or spoil him for the chase. [63] So, too, with men; when cut
off from this passion, they become gentler, no doubt, but not less quick
to obey, not less daring as horsemen, not less skilful with the javelin,
not less eager for honour. [64] In war and in the chase they show
plainly enough that the fire of ambition is still burning in their
hearts. And they have stood the last test of loyalty in the downfall
of their masters. No men have shown more faithfulness than eunuchs when
ruin has fallen on their lords. [65] In bodily strength, perhaps, the
eunuchs seem to be lacking, but steel is a great leveller, and makes
the weak man equal to the strong in war. Holding this in mind, Cyrus
resolved that his personal attendants, from his doorkeepers onwards,
should be eunuchs one and all.
[66] This guard, however, he felt was hardly sufficient against the
multitude of enemies, and he asked himself whom he could choose among
the rest. [67] He remembered how his Persians led the sorriest of lives
at home owing to their poverty, working long and hard on the niggard
soil, and he felt sure they were the men who would most value the life
at his court. [68] Accordingly he selected ten thousand lancers from
among them, to keep guard round the palace, night and day, whenever
he was at home, and to march beside him whenever he went abroad. [69]
Moreover, he felt that Babylon must always have an adequate garrison,
whether he was in the country or not, and therefore he stationed a
considerable body of troops in the city; and he bade the Babylonians
provide their pay, his object being to make the citizens helpless,
and therefore humble and submissive. [70] This royal guard that he
established there, and the city guard for Babylon, survive to this day
unaltered.
Lastly, as he pondered how the whole empire was to be kept together, and
possibly another added to it, he felt convinced that his mercenaries did
not make up for the smallness of their numbers by their superiority
to the subject peoples. Therefore he must keep together those brave
warriors, to whom with heaven's help the victory was due, and he must
take all care that they did not lose their valour, hardihood, and skill.
[71] To avoid the appearance of dictating to them and to bring it about
that they should see for themselves it was best to stay with him and
remember their valour and their training, he called a council of the
Peers and of the leading men who seemed to him most worthy of sharing
their dangers and their rewards. [72] And when they were met he began:
"Gentlemen, my friends and allies, we owe the utmost thanks to the gods
because they have given us what we believed that we deserved. We are
masters to-day of a great country and a good; and those who till it will
support us; we have houses of our own, and all the furniture that is in
them is ours. [73] For you need not think that what you hold belongs to
others. It is an eternal law the wide world over, that when a city is
taken in war, the citizens, their persons, and all their property fall
into the hands of the conquerors. It is not by injustice, therefore,
that you hold what you have taken, rather it is through your own human
kindness that the citizens are allowed to keep whatever they do retain.
[74] "Yet I foresee that if we betake ourselves to the life of indolence
and luxury, the life of the degenerate who think that labour is the
worst of evils and freedom from toil the height of happiness, the day
will come, and speedily, when we shall be unworthy of ourselves, and
with the loss of honour will come the loss of wealth. [75] Once to have
been valiant is not enough; no man can keep his valour unless he watch
over it to the end. As the arts decay through neglect, as the body, once
healthy and alert, will grow weak through sloth and indolence, even so
the powers of the spirit, temperance, self-control, and courage, if we
grow slack in training, fall back once more to rottenness and death.
[76] We must watch ourselves; we must not surrender to the sweetness
of the day. It is a great work, methinks, to found an empire, but a
far greater to keep it safe. To seize it may be the fruit of daring and
daring only, but to hold it is impossible without self-restraint and
self-command and endless care. [77] We must not forget this; we must
train ourselves in virtue from now henceforward with even greater
diligence than before we won this glory, remembering that the more a man
possesses, the more there are to envy him, to plot against him, and
be his enemies, above all when the wealth he wins and the services
he receives are yielded by reluctant hands. But the gods, we need not
doubt, will be upon our side; we have not triumphed through injustice;
we were not the aggressors, it was we who were attacked and we avenged
ourselves. [78] The gods are with us, I say; but next to that supreme
support there is a defence we must provide out of our own powers alone;
and that is the righteous claim to rule our subjects because we are
better men than they. Needs must that we share with our slaves in heat
and cold and food and drink and toil and slumber, and we must strive to
prove our superiority even in such things as these, and first in these.
[79] But in the science of war and the art of it we can admit no share;
those whom we mean to make our labourers and our tributaries can have no
part in that; we will set ourselves to defraud them there; we know that
such exercises are the very tools of freedom and happiness, given by the
gods to mortal men. We have taken their arms away from our slaves,
and we must never lay our own aside, knowing well that the nearer the
sword-hilt the closer the heart's desire. So. Does any man ask himself
what profit he has gained from the fulfilment of his dreams, if he must
still endure, still undergo hunger and thirst and toil and trouble and
care? Let him learn the lesson that a man's enjoyment of all good things
is in exact proportion to the pains he has undergone to gain them.
Toil is the seasoning of delight; without desire and longing, no dish,
however costly, could be sweet. [81] Yes, if some spirit were to set
before us what men desire most, and we were left to add for ourselves
that final touch of sweetness, I say that we could only gain above the
poorest of the poor in so far as we could bring hunger for the most
delicious foods, and thirst for the richest wines, and weariness to make
us woo the deepest slumber. [82] Therefore, we must strain every nerve
to win and to keep manhood and nobleness; so that we may gain that
satisfaction which is the sweetest and the best, and be saved from the
bitterest of sorrows; since to fail of good altogether is not so hard as
to lose the good that has once been ours. [83] And let us ask ourselves
what excuse we could offer for being unworthy of our past. Shall we say
it is because we have won an empire? Surely it is hardly fitting that
the ruler should be baser than the ruled. Or is it that we seem to
be happier to-day than heretofore? Is cowardice, then, an adjunct of
happiness? Or is it simply because we have slaves and must punish them
if they do wrong? But by what right can a man, who is bad himself,
punish others for badness or stupidity? [84] Remember, too, that we have
arranged for the maintenance of a whole multitude, to guard our persons
and our houses, and it would be shameful for us to depend for safety on
the weapons of others and refuse to carry weapons for ourselves. Surely
we ought to know that there can be no defence so strong as a man's own
gallantry. Courage should be our companion all our days. For if virtue
leave us, nothing else whatever can go well with us. [85] What, then,
would I have you do? How are we to remember our valour and train our
skill? Gentlemen, I have nothing novel to suggest; at home in Persia the
Peers spend their days at the public buildings and here we should do the
same. Here we are the men of rank and honour, as we are there, and we
should hold to the same customs. You must keep your eyes on me and watch
whether I am diligent in my duty, and I shall give heed to you, and
honour him who trains himself in what is beautiful and brave. [86] And
here too let us educate our sons, if sons are born to us. We cannot but
become better ourselves if we strive to set the best example we can to
our children, and our children could hardly grow up to be unworthy, even
if they wished, when they see nothing base before them, and hear nothing
shameful, but live in the practice of all that is beautiful and good."
NOTES
C1. Notice the epic tone now adopted, or rather swum into, or rather
which floats the writer up of its own motion.
C1.2 ff. On the whole this description of the battle is, for Xenophon,
obscure.
C1.5-6. Xenophon, Artist. This military criticism and technical
discussion juxtaposed to the epic prelude and the epic sequel is a
clever device enough. We are pleased.
C1.8-9. Final injunctions somewhat obscure, I think.
C1.24 ff. The epic and Homeric vein.
C1.33. The Egyptians have the advantage. This is noticeable in reference
to Cyrus' criticisms of their arms before battle. That is not a slip,
but a dramatic touch on the part of the author, I think. And Cyrus is
speaking of cavalry there, and anticipates the result.
C1.34 fin. A singular feature this in ancient battles. Is it simply
and solely Oriental, or general, and Hellenic also? Has it any analogue
nowadays anywhere? Probably with Egyptian troops in the Soudan it has
(hgd. 1884).
C2.6-7. The archic man through an act of bad discipline makes good
discipline more acceptable.
C2.13. The civilised method of dealing with a conquered city. Instead of
pillage and rapine, an indemnity, which will bring in to the conquerors
wealth, and yet not destroy the arts of the population, which are the
fountain-heads of beauty. || Modern. So the archic man asserts his
superiority once more.
C2.24. Is this also Xenophon's view? If so, it throws light on his
theory of rank and caste.
C3.2. Curious Cyrus should be so little suspicious of Abradatas' death,
is it not? Because the victory was not bloodless. Notice, too,
how little is said of the bloodshed; that is Hellenic as well as
Xenophontine, I fancy.
C3.7. Something epic in all this. Cf. Archilles sacrificing at the tomb
of Patroklos.
C3.8 ff. The pathos of the situation and the _Eironeia_ at its maximum.
"Euripidean" touches throughout.
C3.16. [This is bracketed in most editions, no doubt rightly, as an
interpolation. It was not translated in Mr. Dakyns' manuscript, but his
marginal note is characteristic, and evidently he would have translated
the section in a footnote. It may be rendered thus: "It is said that a
monument was raised above the eunuchs and is in existence to this day.
On the upper slab the names of the husband and the wife are written
in Syrian letters, and below are three other slabs, inscribed 'To the
chamberlains.'"]
C3.16. Interesting, especially if of later insertion, and perhaps given
the historical basis of the story in some monument on the Pactolus,
known to Xenophon. I wish a new Schliemann would find it. hgd.
C4. Semi-historical? The version is to be found, I think, in C4.2, which
is the _piece justicative_. The episode itself is full of humour, as
good as a play: Xenophon has seen these duplicities often. Brer Fox
outwitted by Brer Rabbit.
C4.4. Can these rival fastnesses of the Carians be identified? All this
country is well known to Xenophon (_vide Hellenica_, III. c. 4, etc.).
C4.6. Beautiful renewal of the peaceful arts, festivals, and
merry-makings after the internecine party strife.
C4.9. This again is a district Xenophon is well acquainted with. Has he
one eye on the old insurrection against Persia, _tempore_ Histiaeus, and
another on the new arrangements, _tempore_ Antalcidas?
C4.12-13. Croesus and his bills of lading. Some humour. It also brings
out the archic man in opposition to the shop-keeper man of the mere
business type. But still the bills of lading are needed. Croesus only
doesn't "twig" the right persons to check. It's the opposition between
Despot and true Ruler.
C5.9. Cyrus has an idea, the nature of which we shall discover later.
C5.15. Belshazzar's feast, _vide_ Daniel, cf. Hdt. Why plural, "the
trenches"? Is Xenophon obscure? His obscurity is mostly this: he expects
his reader intelligently to follow him.
C5.32. Jars somewhat on our feelings, perhaps, in its thirst for
revenge: but cf. the feeling against the assassins of Lord Frederick
Cavendish and Mr. Burke. [Written at the time of the Phoenix Park
murders.]
C5.37. Is a turning-point in the rise of the archic man (and yet hardly
yet, but at C5.58 we shall come to bodyguards and eunuchs). At this
highest pinnacle of {arkhe} Cyrus desires to furnish himself as befits
a king. It is an historical difficulty which Xenophon has to get over
or round, or is Xenophon himself in the same condemnation, so to speak?
Does he also desire his archic man to be got up in a manner befitting
royalty at a certain date? Consider.
C5.42-47. These sections pose the difficulty well, and it is a
difficulty, and no mistake.
C5.42 ff. Xenophon-Hellenic theory of life. The leisure to invite
one's own soul and see one's friends which is needed to make life worth
living, versus _negotia_, _negotia_, _negotia_. How far are we to be
consciously self-regarding? Cyrus versus Buddha. The Hellenic hero is
not equal to absolute non-self-regarding devotion to mere work. The
Buddha might be.
C5.48. Perhaps nothing is cleverer in the neat and skilful mosaic work
of this composition than the fitting-in here of Artabazus' personal view
with the--at last necessary--impersonal or public theory of leadership.
It is pretty also that Artabazus should at length get his reward, and
humorous that he doesn't, after all, get it in the old form.
C5.49 ff. He keenly remembers each tantalizing moment of approach and
separation. A splendid speech of the humorous type. Xenophon himself
must be credited with so much fun, and real fun it is.
C5.56 ff. Curious on this page (a) Xenophon's domestic hearth theory
without which {arkhe} is a tinkling cymbal and empire no burthen to
be borne. His feeling for the sweetness of home || modern. In this the
secret of his happiness, || hgd. (b) His _justification_ or _raison
d'etre_ explanation of the eunuch system. Why doesn't he point out its
hollowness also? Not from any lack of sympathy with this barren mankind.
Cf. Gadatas. I think this all logically follows if the {arkhon} is
to rule political enemies as well as friends: to do so {epistamenos}
["asian expert"] some strange devices must be resorted to--what think
you, Dakyns?
C5.58. The need of a bodyguard. The dragon-fly must wing his flight in
armour cased: that is the law of his development. So Cyrus must be in
the end an ideal "tyrannus," the one spoken of by Simonides the poet to
Hiero [_vide_ the dialogue _Hiero_, and the notes thereto in Mr. Dakyns'
translation, Vol. III.].
C5.64. The faithfulness of the eunuch has its parallel in that of the
old negro slave.
C5.67. These are the sort of fellows Xenophon would have chosen himself,
I take it. Again the historical basis has to be taken account of.
Xenophon has to explain to himself the existence of their body and how
the archic man came to invent it. Throughout we must compare the
_Hiero_ for Xenophon's own political theory apart from his romantic and
philosophical interest in Cyrus.
C5.69. Not a pleasant picture of subject and ruling race. Cf. the
Austrians in Italy.
C5.73. The Hellenic || the modern theory, but more rudely expressed. The
conquerors right to the land he has taken, and what Cyrus proceeds to
say is quite up to the modern mark.
C5.74. Of course this is precisely what the Persians as they degenerated
did come to, nor did the good example of the archic man nor his precepts
nor his institutions save them.
C5.77-79. "Military" theory of virtue: almost barbaric (_ex mea
sententia_ hgd.). But Xenophon is not absolutely = Cyrus.
C5.80 ff. This is the Socratico-Xenophontine hedonism-and-stoicism
combined.
C5.82 ff. A noble sermon on the need of straining every nerve to
virtuous training. Splendidly rhetorical and forceful.
C5.84. Cyrus (i.e. Xenophon) is aware of the crisis he and his are going
through. If externalism has to be adopted to hedge royalty, still
a further inner change is demanded: there must be a corresponding
spiritual growth.
C5.86. One of the noblest sayings in all Xenophon. The one somehow which
touches me most. The best way to improve ourselves is to see that we set
our boys the best examples.
BOOK VIII
[C.1] Such were the words of Cyrus; and Chrysantas rose up after him,
saying, "Gentlemen, this is not the first time I have had occasion to
observe that a good ruler differs in no respect from a good father. Even
as a father takes thought that blessings may never fail his children,
so Cyrus would commend to us the ways by which we can preserve our
happiness. And yet, on one point, it seemed to me he had spoken less
fully than he might; and I will try to explain it for the benefit of
those who have not learnt it. [2] I would have you ask yourselves, was
ever a hostile city captured by an undisciplined force? Did ever an
undisciplined garrison save a friendly town? When discipline was gone,
did ever an army conquer? Is ever disaster nearer than when each solider
thinks about his private safety only? Nay, in peace as in war, can any
good be gained if men will not obey their betters? What city could be at
rest, lawful, and orderly? What household could be safe? What ship sail
home to her haven? [3] And we, to what do we owe our triumph, if not to
our obedience? We obeyed; we were ready to follow the call by night and
day; we marched behind our leader, ranks that nothing could resist; we
left nothing half-done of all we were told to do. If obedience is the
one path to win the highest good, remember it is also the one way to
preserve it. [4] Now in the old days, doubtless, many of us ruled no one
else, we were simply ruled. But to-day you find yourselves rulers, one
and all of you, some over many and some over few. And just as you would
wish your subjects to obey you, so we must obey those who are set over
us. Yet there should be this difference between ourselves and slaves; a
slave renders unwilling service to his lord, but we, if we claim to be
freemen, must do of our own free will that which we see to be the best.
And you will find," he added, "that even when no single man is ruler,
that city which is most careful to obey authority is the last to bow to
the will of her enemies. [5] Let us listen to the words of Cyrus. Let
us gather round the public buildings and train ourselves, so that we may
keep our hold on all we care for, and offer ourselves to Cyrus for his
noble ends. Of one thing we may be sure: Cyrus will never put us to any
service which can make for his own good and not for ours. Our needs are
the same as his, and our foes the same."
[6] When Chrysantas had said his say, many others followed to support
him, Persians and allies alike, and it was agreed that the men of rank
and honour should be in attendance continually at the palace gates,
ready for Cyrus to employ, until he gave them their dismissal. That
custom is still in force, and to this day the Asiatics under the Great
King wait at the door of their rulers. [7] And the measures that Cyrus
instituted to preserve his empire, as set forth in this account, are
still the law of the land, maintained by all the kings who followed him.
[8] Only as in other matters, so here; with a good ruler, the government
is pure; with a bad one, corrupt. Thus it came about that the nobles of
Cyrus and all his honourable men waited at his gates, with their weapons
and their horses, according to the common consent of the gallant men who
had helped to lay the empire at his feet.
[9] Then Cyrus turned to other matters, and appointed various overseers:
he had receivers of revenue, controllers of finance, ministers of works,
guardians of property, superintendents of the household. Moreover, he
chose managers for his horses and his dogs, men who could be trusted
to keep the creatures in the best condition and ready for use at
any moment. [10] But when it came to those who were to be his
fellow-guardians for the commonwealth, he would not leave the care and
the training of these to others; he regarded that as his own personal
task. He knew, if he were ever to fight a battle, he would have to
choose his comrades and supporters, the men on his right hand and
left, from these and these alone; it was from them he must appoint his
officers for horse and foot. [11] If he had to send out a general alone
it would be from them that one must be sent: he must depend on them for
satraps and governors over cities and nations; he would require them for
ambassadors, and an embassy was, he knew, the best means for obtaining
what he wanted without war. [12] He foresaw that nothing could go well
if the agents in his weightiest affairs were not what they ought to be,
while, if they were, everything would prosper. This charge, therefore,
he took upon his own shoulders, and he was persuaded that the training
he demanded of others should also be undergone by himself. No man could
rouse others to noble deeds if he fell short of what he ought to be
himself. [13] The more he pondered the matter, the more he felt the need
of leisure, if he were to deal worthily with the highest matters.
It was, he felt, impossible to neglect the revenues, in view of the
enormous funds necessary for so vast an empire, yet he foresaw that if
he was always to be occupied with the multitude of his possessions he
would never have time to watch over the safety of the whole. [14] As
he pondered how he could compass both objects, the prosperity of the
finances and the leisure he required, the old military organisation
came into his mind. He remembered how the captains of ten supervised the
squads of ten, and were supervised themselves by the company-captains,
and they by the captains of the thousands, and these by the captains
of ten thousand, and thus even with hundreds of thousands not a man
was left without supervision, and when the general wished to employ his
troops one order to the captains of ten thousand was enough. [15] On
this principle Cyrus arranged his finances and held his departments
together; in this way, by conferring with a few officers he could keep
the whole system under his control, and actually have more leisure for
himself than the manager of a single household or the master of a single
ship. Finally, having thus ordered his own affairs, he taught those
about him to adopt the same system.
[16] Accordingly, having gained the leisure he needed for himself
and his friends, he could devote himself to his work of training his
partners and colleagues. In the first place he dealt with those who,
enabled as they were to live on the labour of others, yet failed to
present themselves at the palace; he would send for them and seek them
out, convinced that attendance would be wholesome for them; they would
be unwilling to do anything base or evil in the presence of their king
and under the eye of their noblest men; those who were absent were so
through self-indulgence or wrong-doing or carelessness. [17] And I will
now set forth how he brought them to attend. He would go to one of
his most intimate friends and bid him lay hands on the property of the
offender, asserting that it was his own. Then of course the truants
would appear at once crying out that they had been robbed. [18] But
somehow for many days Cyrus could never find leisure to hear their
complaints, and when he did listen he took care to defer judgment for
many more. [19] This was one way he had of teaching them to attend;
another was to assign the lightest and most profitable tasks to
those who were punctual, and a third to give nothing whatever to the
offenders. [20] But the most effective of all, for those who paid no
heed to gentler measures, was to deprive the truant of what he possessed
and bestow it on him who would come when he was needed. By this process
Cyrus gave up a useless friend and gained a serviceable one. To this
day the king sends for and seeks out those who do not present themselves when they should. |
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