[20] "In the first place," he answered, "she must be short, for you are
not tall yourself, and if you married a tall maiden and wanted to give
her a kiss when she stood up straight, you would have to jump to reach
her like a little dog."
"Your advice is straight enough," said Chrysantas; "and I am but a sorry
jumper at the best."
[21] "In the next place," Cyrus went on, "a flat nose would suit you
very well."
"A flat nose?" said the other, "why?"
"Because your own is high enough, and flatness, you may be sure, will go
best with height."
"You might as well say," retorted Chrysantas, "that one who has dined
well, like myself, is best matched with the dinnerless."
"Quite so," answered Cyrus, "a full stomach is high and an empty paunch
is flat."
[22] "And now," said Chrysantas, "in heaven's name, tell us the bride
for a flat king?"
But at this Cyrus laughed outright, and all the others with him. [23]
And the laughter still rang loud when Hystaspas said:
"There is one thing, Cyrus, that I envy in your royal state more than
all the rest."
"And what is that?" said Cyrus.
"That though you are flat, you can raise a laugh."
"Ah," said Cyrus, "what would you give to have as much said of you? To
have it reported on all sides and wherever you wished to stand well that
you were a man of wit?"
Thus they bantered each other and gave jest for jest.
[24] Then Cyrus brought out a woman's attire and ornaments of price
and gave them to Tigranes as a present for his wife, because she had
followed her husband so manfully to the war, and he gave a golden goblet
to Artabazus, and a horse to the Hyrcanian leader, and many another
splendid gift among the company.
"And to you, Gobryas," said he, "I will give a husband for your
daughter."
[25] "Let me be the gift," said Hystaspas, "and then I shall get those
writings."
"But have you a fortune on your side," asked Cyrus, "to match the
bride's?"
"Certainly, I have," he answered, "I may say twenty times as great."
"And where," asked Cyrus, "may those treasures be?"
"At the foot of your throne," he answered, "my gracious lord."
"I ask no more," said Gobryas, and held out his right hand. "Give him to
me, Cyrus," he said; "I accept him."
[26] At that Cyrus took the right hand of Hystaspas and laid it in the
hand of Gobryas, and the pledge was given and received. Then Cyrus gave
beautiful gifts to Hystaspas for his bride, but he drew Chrysantas to
his breast and kissed him. [27] Thereupon Artabazus cried:
"Heaven help us, Cyrus! The goblet you gave me is not of the fine gold
you have given Chrysantas now!"
"Well," said Cyrus, "you shall have the same one day."
"When?" asked the other.
"Thirty years hence," said Cyrus.
"I will wait," said Artabazus: "I will not die: be ready for me."
And then the banquet came to an end: the guests rose, and Cyrus stood up
with them and conducted them to the door.
[28] But on the morrow he arranged that all the allies and all who had
volunteered should be sent back to their homes, all except those who
wished to take up their abode with him. To these he gave grants of land
and houses, still held by their descendants, Medes for the greater part,
and Hyrcanians. And to those who went home he gave many gifts and
sent them away well content, both officers and men. [29] After this
he distributed among his own soldiers all the wealth he had taken at
Sardis, choice gifts for the captains of ten thousand and for his own
staff in proportion to their deserts, and the rest in equal shares,
delivering to every captain one share with orders to divide it among
their subordinates as he had divided the whole among them. [30]
Thereupon each officer gave to the officers directly under him, judging
the worth of each, until it came to the captains of six, who considered
the cases of the privates in their own squads, and gave each man what
he deserved: and thus every soldier in the army received an equitable
share. [31] But after the distribution of it all there were some who
said:
"How rich Cyrus must be, to have given us all so much!"
"Rich?" cried others, "what do you mean? Cyrus is no money-maker: he is
more glad to give than to get."
[32] When Cyrus heard of this talk and the opinions held about him, he
gathered together his friends and the chief men of the state and spoke
as follows:
"Gentlemen and friends of mine, I have known men who were anxious to
have it thought they possessed more than they really had, thinking this
would give them an air of freedom and nobility. But in my opinion the
result was the very opposite of what they wished. If it is thought that
a man has great riches and does not help his friends in proportion to
his wealth, he cannot but appear ignoble and niggardly. [33] There are
others," he went on, "who would have their wealth forgotten, and these I
look upon as traitors to their friends: for it must often happen that
a comrade is in need and yet hesitates to tell them because he does
not know how much they have, and so he is kept in the dark and left to
starve. [34] The straightforward course, it seems to me, is always to
make no secret of our own resources, but to use them all, whatever they
are, in our efforts to win the crown of honour. Accordingly I am anxious
to show you all my possessions so far as they can be seen, and to give
you a list of the rest."
[35] With these words he proceeded to point out his visible treasures,
and he gave an exact account of those that could not be shown. He ended
by saying:
[36] "All these things, gentlemen, you must consider yours as much as
mine. I have collected them, not that I might spend them on myself or
waste them in my own use: I could not do that if I tried. I keep them to
reward him who does a noble deed, and to help any of you who may be in
want of anything, so that you may come to me and take what ou require."
Such were the words of Cyrus.
[C.5] But now that all was well in Babylon and Cyrus felt he might leave
the land, he began to prepare for a march to Persia, and sent out orders
to his men. And when he had all he needed, the steeds were yoked, and
he set off. [2] And here we will explain how it was that so vast a host
could unpack and pack again without a break of order, and take up a
position with such speed wherever it was desired. When the king is on
the march his attendants, of course, are provided with tents and encamp
with him, winter and summer alike. [3] From the first the Cyrus made it
a custom to have his tent pitched facing east, and later on he fixed the
space to be left between himself and his lancers, and then he stationed
his bakers on the right and his cooks on the left, the cavalry on the
right again, and the baggage-train on the left. Everything else was so
arranged that each man knew his own quarters, their position and their
size. [4] When the army was packing up after a halt, each man put
together the baggage he used himself, and others placed it on the
animals: so that at one and the same moment all his bearers came to the
baggage-train and each man laid his load on his own beasts. Thus all the
tents could be struck in the same time as one. [5] And it was the
same when the baggage had to be unpacked. Again, in order that the
necessaries should be prepared in time, each man was told beforehand
what he had to do: and thus all the divisions could be provided for as
speedily as one. [6] And, just as the serving-men had their appointed
places, so the different regiments had their own stations, adapted to
their special style of fighting, and each detachment knew their quarters
and went to them without hesitation. [7] Even in a private house,
orderliness, Cyrus knew, was a most excellent thing: every one, if he
needed anything, would then know where to get it; but he held it still
more desirable for the arrangement of an army, seeing that the moment
for action passes far more quickly in war and the evil from being too
late is far more grave. Therefore he gave more thought and care to order
and arrangement than to anything else.
[8] His own position, to begin with, must be at the centre of the
camp, as this was the safest place, and next to him must come his most
faithful followers, as their habit was. Beyond these, in a ring, lay the
cavalry and the charioteers. [9] For Cyrus held to it that these troops
also needed a safe position: their equipment could not be kept at
hand for them, and if they were to be of any use at all they needed
considerable time for arming. [10] The targeteers were placed to
left and right of the cavalry, and the bowmen in front and rear. [11]
Finally, the heavy-armed troops and those who carried the huge shields
surrounded the whole encampment like a wall; so that in case of need, if
the cavalry had to mount, the steadiest troops would stand firm in front
and let them arm in safety. [12] He insisted that the targeteers and
archers should, like the soldiers of the line, sleep at their posts, in
case of alarm at night, and be ready at any moment, while the infantry
dealt with the assailant at close quarters, to hurl darts and javelins
at them over the others' heads. [13] Moreover, all the generals had
standards on their tents; and just as an intelligent serving-man in a
city will know most of the houses, at any rate of the most important
people, so the squires of Cyrus knew the ways of the camp and the
quarters of the generals and the standards of each. Thus, if Cyrus
needed any one they had not to search and seek, but could run by
the shortest road and summon him at once. [14] Owing to this clear
arrangement, it was easy to see where good discipline was kept and where
duty was neglected. With these dispositions Cyrus felt that if an attack
should be made, by night or day, the enemy would find not so much a
camp as an ambuscade. [15] Nor was it enough, he considered, for a real
master of tactics to know how to extend his front without confusion, or
deepen his ranks, or get from column into line, or wheel round quickly
when the enemy appeared on the right or the left or in the rear: the
true tactician must also be able to break up his troops into small
bodies, whenever necessary, and place each division exactly where it
would be of the greatest use; he must know how to quicken speed when
it was essential to forestall the enemy; these and a hundred other
operations are part of his science, and Cyrus studied them all with
equal care. [16] On the march he varied the order constantly to suit the
needs of the moment, but for the camp, as a rule, he adopted the plan we
have described.
[17] And now when the march had brought them into Media, Cyrus turned
aside to visit Cyaxares. After they had met and embraced, Cyrus began by
telling Cyaxares that a palace in Babylon, and an estate, had been set
aside for him so that he might have a residence of his own whenever he
came there, and he offered him other gifts, most rich and beautiful.
[18] And Cyaxares was glad to take them from his nephew, and then
he sent for his daughter, and she came, carrying a golden crown, and
bracelets, and a necklace of wrought gold, and a most beautiful Median
robe, as splendid as could be. [19] The maiden placed the crown upon the
head of Cyrus, and as she did so Cyaxares said:
"I will give her to you, Cyrus, my own daughter, to be your wife. Your
father wedded the daughter of my father, and you are their son; and this
is the little maid whom you carried in your arms when you were with us
as a lad, and whenever she was asked whom she meant to marry, she would
always answer 'Cyrus.' And for her dowry I will give her the whole of
Media: since I have no lawful son."
[20] So he spoke, and Cyrus answered:
"Cyaxares, I can but thank you myself for all you offer me, the kinship
and the maiden and the gifts, but I must lay the matter before my father
and my mother before I accept, and then we will thank you together."
That was what Cyrus said, but none the less he gave the maiden the gifts
he thought would please her father. And when he had done so, he marched
on home to Persia.
[21] And when he reached the borders of his fatherland, he left the mass
of his troops on the frontier, and went forward alone with his friends
to the city, leading victims enough for all the Persians to sacrifice
and hold high festival. And he brought special gifts for his father and
his mother and his friends of old, and for the high officers of state,
the elders, and all the Persian Peers; and he gave every Persian man and
every Persian woman such bounties as the king confers to-day whenever he
visits Persia. [22] After this Cambyses gathered together the elders
of the land and the chief officers, who have authority in the highest
matters, and spoke as follows:
"Men of Persia, and Cyrus, my son, both of you are dear to me and must
needs be dear; I am the king of my people and the father of my son;
therefore I am bound to lay before you openly all that I believe to be
for the good of both. [23] In the past the nation has done great things
for Cyrus by giving him an army and appointing him the leader, and
Cyrus, God helping him, has made my Persians famous in all the world by
his leadership, and crowned you with glory in Asia. Of those who served
with him he has made the bravest wealthy for life, and given sustenance
and full pay to numbers. By founding the cavalry he has won the plains
for Persia. [24] If your hearts are still the same in future, all of you
will bless each other: but if you, my son, would be puffed up by your
present fortune and attempt to rule the Persians for your own advantage
as you rule the rest of the world, or if you, my people, should envy
this man's power and try to drive him from his throne, I tell you, you
will cut each other off from many precious things. [25] Therefore, that
this should never be, and only good be yours, I counsel you to offer
sacrifice together, and call the gods to witness and make a covenant.
You, Cyrus, shall vow to resist with all your strength any man who
attacks our land of Persia or tries to overthrow our laws; and you, my
people, must promise that if rebels attempt to depose Cyrus or if
his subjects revolt, you will render aid to him and to yourselves in
whatever way he wishes. [26] Now, so long as I live, the kingdom of
Persia is and continues mine, but when I die it passes to Cyrus if he
is still alive, and whenever he visits Persia it should be a holy custom
for him to offer sacrifice on your behalf, even as I do now; and when he
is abroad, it will be well for you, I think, if the member of our family
whom you count the noblest fulfils the sacred rites."
[27] Cambyses ended, and Cyrus and the officers of Persia agreed to all
he said. They made the covenant and called the gods to witness, and to
this day they keep it still, the Persians and the Great King. And when
it was done, Cyrus took his leave and came back to Media. [28] There,
with the full consent of his father and his mother, he wedded the
daughter of Cyaxares, the fame of whose beauty has lasted to this
day. And after the marriage his steeds were yoked and they set out for
Babylon.
[C.6] When he was in Babylon once more, he thought it would be well to
appoint satraps and set them over the conquered tribes. Yet he did not
wish the commandants in the citadels and the captains in charge of the
garrisons throughout the country to be under any authority but his own.
Herein he showed his foresight, realising that if any satrap became
insolent and rebellious, relying on his own wealth and the numbers at
his back, he would at once find a power to oppose him within his own
district. [2] In order to carry out this plan, Cyrus resolved to summon
a council of the leading men and explain the terms on which the
satraps who went would go. In this way, he thought, they would not feel
aggrieved, whereas, if a man found himself appointed and then learnt the
restrictions for the first time, he might well take it ill, fancying it
a sign of personal mistrust. [3] So it was that Cyrus called a council
and spoke as follows:
"Gentlemen and friends of mine, you are aware that we have garrisons and
commandants in the cities we conquered, stationed there at the time. I
left them with orders simply to guard the fortifications and not
meddle with anything else. Now I do not wish to remove them from their
commands, for they have done their duty nobly, but I propose to send
others, satraps, who will govern the inhabitants, receive the tribute,
give the garrisons their pay, and discharge all necessary dues. [4]
Further, I think it right that certain of you who live here and yet on
whom I may lay the task of travelling to these nations and working for
me among them, should possess houses there and estates, where tribute
may be brought them, and where they may find a place of their own to
lodge in."
[5] With these words he assigned houses and districts to many of
his friends among the lands he had subdued: and to this day their
descendants possess the estates, although they reside at court
themselves. [6] "Now," he added, "we must choose for the satraps who are
to go abroad persons who will not forget to send us anything of value in
their districts, so that we who are at home may share in all the wealth
of the world. For if any danger comes, it is we who must ward it off."
[7] With that he ended for the time, but later on when he came to
know what friends of his were ready and willing to go on the terms
prescribed, he selected those he thought best qualified for the work,
and sent Magabazus to Arabia, Artabatas to Cappadocia, Artacamas to
Greater Phrygia, Chrysantas to Lydia and Susia, Adousius, whom the
Carians had asked for themselves, to Caria, and Pharnouchus to Aeolia
and Phrygia by the Hellespont.
[8] But to Cilicia, Cyprus, and Paphlagonia, Cyrus sent no satraps,
because they had shown their willingness to march against Babylon;
tribute, however, was imposed on them as on the others. [9] In
accordance with the rules then laid down by Cyrus, the citadel garrisons
and the captains-of-the-guard are to this day appointed directly by
the king, and have their names on the royal list. [10] All satraps whom
Cyprus sent out were ordered to do as they saw him doing: each was to
raise a body of cavalry and a chariot-force from the Persians and the
allies who went out with him; and all who received grants of land and
official residences were to present themselves at the palace-gates,
study temperance and self-control, and hold themselves in readiness
for the service of their satrap. Their boys were to be educated at the
gates, as with Cyrus, and the satrap was to lead his nobles out to hunt,
and train himself and his followers in the art of war. [11] "Whichever
of you," Cyrus added, "can show the greatest number of chariots in
proportion to his power, and the largest and finest body of cavalry, I
will honour him as my best ally and most faithful fellow-guardian of
the Persian empire. Let the best men always have the preference at your
courts as they have at mine, give them seats of honour as I do, and let
your table be spread, as mine is, not only for your own household, but
for your friends also, and for the honour of him who may accomplish any
noble deed. [12] You must lay out parks and breed game, and never touch
food until you have toiled for it, nor give your horses fodder until
they have been exercised. I am but a single man, with only human
strength and human virtue, and I could not by myself preserve the good
things that are yours: I must have good comrades to help me in goodness,
and only thus can I be your defender; and you likewise, if you are to
help me, must be good yourselves and have good men at your side. [13]
Remember that I have not spoken unto you as unto slaves: what I say you
ought to do I strive to do myself. And even as I bid you follow me, so I
would have you teach those in authority under you to follow you."
[14] Such were the principles then laid down by Cyrus, and to this day
all the royal garrisons are appointed in the same manner, the gates of
all the governors are thronged in the same way, the houses, great
and small, are managed in the same fashion, everywhere the most
distinguished guests are given seats of honour, every province is
visited on the same system, and everywhere the threads of numberless
affairs are gathered into the hands of a few superiors. [15] Having
given these instructions, Cyrus assigned a body of troops to each of his
satraps, and sent them out to their provinces, bidding them to be ready
for a campaign in the new year and for a review of their soldiers, their
weapons, their horses, and their chariots. [16] And here I may notice
another custom, also instituted by Cyrus, it is said, and still in force
to-day: every year a progress of inspection is made by an officer at the
head of an army, to help any satrap who may require aid, or bring the
insolent to their senses; and, if there has been negligence in the
delivery of tribute, or the protection of the inhabitants, or the
cultivation of the soil, or indeed any omission of duty whatsoever, the
officer is there to put the matter right, or if he cannot do so himself,
to report it to the king, who decides what is to be done about the
offender. The announcements so often made, such as "the king's son is
coming down," or "the king's brother," or "the king's eye," refer to
these inspectors, but sometimes no one appears, for at any moment
the officer may be turned back at the king's command. [17] We hear of
another arrangement, devised to meet the huge size of the empire and
enable the king to learn with great celerity the state of affairs at any
distance. Cyrus first ascertained how far a horse could travel in
one day without being over-ridden, and then he had a series of
posting-stations built, one day's ride apart, with relays of horses, and
grooms to take care of them, and a proper man in charge of each station
to receive the despatches and hand them on, take over the jaded horses
and men, and furnish fresh ones. [18] Sometimes, we are told, this
post does not even halt at night: the night-messenger relieves the
day-messenger and rides on. Some say that, when this is done, the post
travels more quickly than the crane can fly, and, whether that is true
or not, there is no doubt it is the quickest way in which a human being
can travel on land. To learn of events so rapidly and be able to deal
with them at once is of course a great advantage.
[19] After a year had passed, Cyrus collected all his troops at Babylon,
amounting, it is said, to one hundred and twenty thousand horse, two
thousand scythe-bearing chariots, and six hundred thousand foot. [20]
Then, seeing that all was got together, he set out for that campaign of
his, on which, the story says, he subdued the nations from the borders
of Syria as far as the Red Sea. After that there followed, we are told,
the expedition against Egypt and its conquest. [21] From that time
forward his empire was bounded on the east by the Red Sea, on the north
by the Euxine, on the west by Cyprus and Egypt, and towards the south
by Ethiopia. Of these outlying districts, some were scarcely habitable,
owing to heat or cold, drought or excessive rain. [22] But Cyrus himself
always lived at the centre of his dominions, seven months in Babylon
during the winter season, where the land is warm and sunny, three months
at Susa in the spring, and during the height of summer in Ecbatana,
so that for him it was springtime all the year. [23] Towards him the
disposition of all men was such that every nation felt they had failed
unless they could send Cyrus the treasures of their land, plants,
or animals, or works of art. And every city felt the same, and every
private person counted himself on the road to riches if he could do
Cyrus some special service, for Cyrus took only such things as they had
in abundance, and gave them in return what he saw they lacked.
[C.7] Thus the years passed on, and Cyrus was now in a ripe old age, and
he journeyed to Persia for the seventh time in his reign. His father and
mother were long since dead in the course of nature, and Cyrus offered
sacrifice according to the law, and led the sacred dance of his Persians
after the manner of his forefathers, and gave gifts to every man
according to his wont.
[2] But one night, as he lay asleep in the royal palace, he dreamt a
dream. It seemed to him that some one met him, greater than a man, and
said to him, "Set your house in order, Cyrus: the time has come, and you
are going to the gods."
With that Cyrus awoke out of sleep, and he all but seemed to know that
the end of his life was at hand. [3] Straightway he took victims and
offered sacrifice to Zeus, the god of his fathers, and to the Sun, and
all the other gods, on the high places where the Persians sacrifice, and
then he made this prayer:
"Zeus, god of my fathers, and thou, O Sun, and all ye gods, accept this
sacrifice, my offering for many a noble enterprise, and suffer me to
thank you for the grace ye have shown me, telling me all my life, by
victims and by signs from heaven, by birds and by the voices of men,
what things I ought to do and what I ought to refrain from doing. Deep
is my thankfulness that I was able to recognise your care, and never
lifted up my heart too high even in my prosperity. I beseech you now to
bless my children also, and my wife, and my friends, and my fatherland;
and for myself, may my death be as my life has been."
[4] Then Cyrus went home again and lay down on his bed, for he longed
to rest. And when the hour was come, his attendants came to him and bade
him take his bath. But he said he would rather rest. And others came
afterwards, at the usual time, to set the meal before him; but he could
not bring himself to take food: he seemed only to thirst, and drank
readily. [5] It was the same the second day, and the third, and then
he called his sons to his side--it chanced they had followed him to
Persia--and he summoned his friends also and the chief magistrates of
the land, and when they were all met, he began:
[6] "My sons, and friends of mine, the end of my life is at hand: I know
it by many signs. And when I am dead, you must show by word and deed
that you think of me as happy. When I was a child, I had all the joys
and triumphs of a child, and I reaped the treasures of youth as I grew
up, and all the glories of a man when I came to man'e estate. And as the
years passed, I seemed to find my powers grow with them, so that I never
felt my old age weaker than my youth, nor can I think of anything I
attempted or desired wherein I failed. [7] Moreover, I have seen my
friends made happy by my means, and my enemies crushed beneath my hand.
This my fatherland, which was once of no account in Asia, I leave at
the height of power, and of all that I won I think I have lost nothing.
Throughout my whole life I have fared as I prayed to fare, and the dread
that was ever with me lest in days to come I might see or hear or suffer
evil, this dread would never let me think too highly of myself, or
rejoice as a fool rejoices. [8] And if I die now, I leave my sons
behind me, the sons the gods have given me; and I leave my fatherland
in happiness, and my friends. Surely I may hope that men will count me
blessed and cherish my memory. [9] And now I must leave instructions
about my kingdom, that there may be no dispute among you after my death.
Sons of mine, I love you both alike, but I choose the elder-born, the
one whose experience of life is the greater, to be the leader in
council and the guide in action. [10] Thus was I trained myself, in the
fatherland that is yours and mine, to yield to my elders, my brothers or
my fellow-citizens, in the street, or in the place of meeting, or in the
assembly for debate. And thus have I trained both of you, to honour your
elders and be honoured by those who are younger than yourselves. These
are the principles that I leave with you, sanctioned by time, ingrained
in our customs, embodied in our laws. [11] The sovereignty is yours,
Cambyses; the gods have given it to you, and I also, as far as in me
lies; and to you, Tanaoxares, I give the satrapy over the Medes and the
Armenians and the Cadousians, these three; and though I leave your elder
brother a larger empire and the name of king, your inheritance will
bring you, I believe, more perfect happiness than his. [12] I ask myself
what human joy will be lacking to you: all things which gladden the
hearts of men will be yours--but the craving for what is out of reach,
the load of cares, the restless passion to rival my achievements, the
plots and counterplots, they will follow him who wears the crown,
and they are things, be well assured, that leave little leisure for
happiness. [13] And you, Cambyses, you know of yourself, without words
from me, that your kingdom is not guarded by this golden sceptre, but
by faithful friends; their loyalty is your true staff, a sceptre which
shall not fail. But never think that loyal hearts grow up by nature as
the grass grows in the field: if that were so, the same men would be
loyal to all alike, even as all natural objects are the same to all
mankind. No, every leader must win his own followers for himself, and
the way to win them is not by violence but by loving-kindness. [14] And
if you would seek for friends to stand by you and guard your throne, who
so fit to be the first of them as he who is sprung from the self-same
loins? Our fellow-citizens are nearer to us than foreigners, and our
mess-mates dearer than strangers, and what of those who are sprung from
the same seed, suckled at the same breast, reared in the same home,
loved by the same parents, the same mother, the same father? [15] What
the gods have given to be the seal of brotherhood do not make of none
effect yourselves. But build upon it: make it the foundation for other
loving deeds, and thus the love between you shall never be overcome. The
man who takes thought for his brother cares for his own self. For who
but a brother can win glory from a brother's greatness? Who can be
honoured as a brother can through a brother's power? Or who so safe from
injury as the brother of the great? [16] Let no one, Tanaoxares, be more
eager than yourself to obey your brother and support him: to no one can
his triumph or his danger come so near. Ask yourself from whom you could
win a richer reward for any kindness. Who could give you stouter help
in return for your own support? And where is coldness so ugly as between
brothers? Or where is reverence so beautiful? And remember, Cambyses,
only the brother who holds pre-eminence in a brother's heart can be safe
from the jealousy of the world. [17] I implore you both, my sons, by the
gods of our fathers, hold each other in honour, if you care at all to do
me pleasure: and none of you can say you know that I shall cease to be
when I cease to live this life of ours. With your bodily eyes you have
never seen my soul, and yet you have discerned its presence through its
working. [18] And have you never marked the terrors which the spirits
of those who have suffered wrong can send into the hearts of their
murderers, and the avenging furies they let loose upon the wicked?
Think you the honours of the dead would still abide, if the souls of the
departed were altogether powerless? [19] Never yet, my sons, could I
be persuaded that the soul only lives so long as she dwells within this
mortal body, and falls dead so soon as she is quit of that. Nay, I
see for myself that it is the soul which lends life to it, while she
inhabits there. [20] I cannot believe that she must lose all sense on
her separation from the senseless body, but rather that she will reach
her highest wisdom when she is set free, pure and untrammelled at last.
And when this body crumbles in dissolution, we see the several parts
thereof return to their kindred elements, but we do not see the soul,
whether she stays or whether she departs. [21] Consider," he went on,
"how these two resemble one another, Death and his twin-brother Sleep,
and it is in sleep that the soul of a man shows her nature most divine,
and is able to catch a glimpse of what is about to be, for it is then,
perhaps, that she is nearest to her freedom. [22] Therefore, if these
things are as I believe, and the spirit leaves the body behind and is
set free, reverence my soul, O sons of mine, and do as I desire. And
even if it be not so, if the spirit must stay with the body and perish,
yet the everlasting gods abide, who behold all things, with whom is
all power, who uphold the order of this universe, unmarred, unaging,
unerring, unfathomable in beauty and in splendour. Fear them, my sons,
and never yield to sin or wickedness, in thought or word or deed. [23]
And after the gods, I would have you reverence the whole race of man,
as it renews itself for ever; for the gods have not hidden you in the
darkness, but your deeds will be manifest in the eyes of all mankind,
and if they be righteous deeds and pure from iniquity, they will blazon
forth your power: but if you meditate evil against each other, you will
forfeit the confidence of every man. For no man can trust you, even
though he should desire it, if he sees you wrong him whom above all
you are bound to love. [24] Therefore, if my words are strong enough to
teach you your duty to one another, it is well. But, if not, let history
teach you, and there is no better teacher. For the most part, parents
have shown kindness to their children and brothers to their brothers,
but it has been otherwise with some. Look, then, and see which conduct
has brought success, choose to follow that, and your choice will be
wise. [25] And now maybe I have said enough of this. As for my body,
when I am dead, I would not have you lay it up in gold or silver or any
coffin whatsoever, but give it back to the earth with all speed. What
could be more blessed than to lie in the lap of Earth, the mother of all
things beautiful, the nurse of all things good? I have been a lover of
men all my life, and methinks I would fain become a part of that which
does good to man. [26] And now," he added, "now it seems to me that my
life begins to ebb; I feel my spirit slipping away from those parts she
leaves the first. If you would take my hand once more, or look into my
eyes while life is there, draw near me now; but when I have covered my
face, let no man look on me again, not even you, my sons. [27] But you
shall bid the Persians come, and all our allies, to my sepulchre; and
you shall rejoice with me and congratulate me that I am safe at last,
free from suffering or sorrow, whether I am with God or whether I have
ceased to be. Give all who come the entertainment that is fitting in
honour of a man whose life on earth was happy, and so send them away.
[28] Remember my last saying: show kindness to your friends, and then
shall you have it in your power to chastise your enemies. Good-bye, my
dear sons, bid your mother good-bye for me. And all my friends, who are
here or far away, good-bye."
And with these words he gave his hand to them, and then he covered his
face and died.
EPILOGUE
[C.8] Of all the powers in Asia, the kingdom of Cyrus showed itself to
be the greatest and most glorious. On the east it was bounded by the Red
Sea, on the north by the Euxine, on the west by Cyprus and Egypt, and
on the south by Ethiopia. And yet the whole of this enormous empire was
governed by the mind and will of a single man, Cyrus: his subjects he
cared for and cherished as a father might care for his children, and
they who came beneath his rule reverenced him like a father.
[2] But no sooner was he dead than his sons were at strife, cities and
nations revolted, and all things began to decay. I can show that what I
say is true, and first I will speak of their impiety. In the early days,
I am aware, the king and those beneath him never failed to keep the
oaths they had sworn and fulfil the promises they had given, even to the
worst of criminals. [3] In fact, if such had not been their character
and such their reputation, none of the Hellenic generals who marched
up with the younger Cyrus could have felt the confidence they did: they
would not have trusted a Persian any more than one trusts them to-day,
now that their perfidy is known. As it was, they relied on their old
reputation and put themselves in their power, and many were taken up to
the king and there beheaded. And many of the Asiatics who served in the
same war perished as they did, deluded by one promise or another.
[4] In other ways also the Persians have degenerated. Noble achievement
in the old days was the avenue to fame: the man was honoured who risked
his life for the king, or brought a city or nation beneath his sway. But
now, if some Mithridates has betrayed his father Ariobarzanes, or some
Reomithres has left his wife and children and the sons of his friend as
hostages at the court of Egypt, and then has broken the most solemn of
all pledges--it is they and their like who are loaded with the highest
honours, if only they are thought to have gained some advantage for the
king. [5] With such examples before them, all the Asiatics have turned
to injustice and impiety. For what the leaders are, that, as a rule,
will the men below them be. Thus has lawlessness increased and grown
among them. [6] And injustice has grown, and thieving. Not only
criminals, but men who are absolutely innocent are arrested and forced
to pay fines for no reason whatsoever: to be known to have wealth is
more dangerous than guilt, so that the rich do not care to have any
dealings with the powerful, and dare not even risk appearing at the
muster of the royal troops. [7] Therefore, when any man makes war on
Persia, whoever he may be, he can roam up and down the country to his
heart's content without striking a blow, because they have forgotten the
gods and are unjust to their fellow-men. In every way their hearts and
minds are lower than in days gone by.
[8] Nor do they care for their bodies as they did of old. It was always
their custom neither to spit nor blow the nose, only it is clear this
was instituted not from concern for the humours of the body, but in
order to strengthen themselves by toil and sweat. But nowadays, though
this habit is still in vogue, to harden the body by exercise has quite
gone out of fashion. [9] Again, from the first it was their rule only to
take a single meal in the day, which left them free to give their time
to business and exercise. The single meal is still the rule, but it
commences at the earliest hour ever chosen for breakfast, and the eating
and drinking goes on till the last moment which the latest reveller
would choose for bed. [10] It was always forbidden to bring chamber-pots
into the banquet-hall, but the reason lay in their belief that the
right way to keep body and brain from weakness was to avoid drinking
in excess. But to-day, though as in the old time no such vessels may be
carried in, they drink so deep that they themselves are carried out, too
weak to stand on their own legs. [11] It was a national custom from the
first not to eat and drink on the march nor be seen satisfying the wants
of nature, but nowadays, though they still abstain, they make each march
so short that no man need wonder at their abstinence.
[12] In the old time they went out to hunt so often that the chase gave
enough exercise and training for man and horse alike. But when the day
came that Artaxerxes and all his court were the worse for wine, the old
custom of the king leading the hunt in person began to pass away. And if
any eager spirits hunted with their own followers it was easy to see the
jealousy, and even the hatred, aroused by such superiority.
[13] It is still the habit to bring up the boys at the palace-gates, but
fine horsemanship has disappeared, for there is no place where the lads
can win applause by their skill. The old belief that the children of
Persia would learn justice by hearing the judges decide the cases has
been turned upside down: the children have only to use their eyes and
they see that the verdict goes to the man with the longest purse. [14]
Children in former times were taught the properties of plants in order
to use the wholesome and avoid the harmful; but now they seem to learn
it for the mere sake of doing harm: at any rate, there is no country
where deaths from poison are so common. [15] And the Persian to-day is
far more luxurious than he was in the time of Cyrus. Then they still
clung to the Persian style of education and the Persian self-restraint,
merely adopting the Median dress and a certain grace of life. But now
the old Persian hardihood may perish for all they care, if only they
preserve the softness of the Mede. [16] I might give instances of their
luxury. They are not content with soft sheets and rugs for their beds,
they must have carpets laid under the bed-posts to prevent any jarring
from the floor. They have given up none of the cooked dishes invented
in former days; on the contrary, they are always devising new ones, and
condiments to boot: in fact, they keep men for the very purpose. [17] In
the winter it is not enough to have the body covered, and the head and
the feet, they must have warm sleeves as well and gloves for the hands:
and in the summer they are not content with the shade from the trees or
the rocks, they must have servants standing beside them with artificial
screens. [18] To have an endless array of cups and goblets is their
special pride: and if these are come by unjustly, and all the world
knows it, why, there is nothing to blush for in that: injustice has
grown too common among them, and ill-gotten gain. [19] Formerly no
Persian was ever to be seen on foot, but the sole object of the custom
was to make them perfect horsemen. Now they lay more rugs on their
horses' backs than on their own beds; it is not a firm seat they care
for, but a soft saddle.
[20] As soldiers we may imagine how they have sunk below the ancient
standard; in past times it was a national institution that the
land-owner should furnish troopers from his own estate, and men were
bound to go on active service, while the garrison troops in the country
received regular pay; but now the Persian grandees have manufactured
a new type of cavalry, who earn their pay as butlers and cooks and
confectioners and cupbearers and bathmen and flunkeys to serve at table
or remove the dishes, and serving-men to put their lords to bed and help
them to rise, and perfumers to anoint them and rub them and make them
beautiful. [21] In numbers they make a very splendid show, but they are
no use for fighting; as may be seen by what actually takes place: an
enemy can move about their country more freely than the inhabitants
themselves. [22] It will be remembered that Cyrus put a stop to the
old style of fighting at long range, and by arming men and horses with
breastplates and giving each trooper a short spear he taught them to
fight at close quarters. But nowadays they will fight in neither one
style nor the other. [23] The infantry still carry the large shields,
the battle-axes, and the swords, as if they meant to do battle as they
did in Cyrus' day. [24] But they will never close with the enemy. Nor do
they use the scythe-bearing chariots as Cyrus intended. By the
honours he gave he raised the dignity and improved the quality of his
charioteers till he had a body of men who would charge right into the
enemy's ranks; but the generals of to-day, though they do not even know
the charioteers by sight, flatter themselves that untrained men will
serve their purpose quite as well as trained. [25] So the charioteers
will dash off, but before they reach the enemy half the men have fallen
from their boxes, and the others will jump out of their own accord,
and the teams, left without their drivers, will do more harm to their
friends than to their foes. [26] And since in their hearts the Persians
of to-day are well aware what their fighting condition really is, they
always give up the struggle, and now none of them will take the field
at all without Hellenes to help them, whether they are fighting among
themselves or whether Hellenes are in arms against them: even then it
is a settled thing that they must have the aid of other Hellenes to face
them.
[27] I venture to think I have shown the truth of the statement that I
made. I asserted that the Persians of to-day and their allies are less
religious than they were of old, less dutiful to their kindred, less
just and righteous towards other men, and less valiant in war. And if
any man doubts me, let him examine their actions for himself, and he
will find full confirmation of all I say.
NOTES
C1. Xenophon puts into the mouth of Chrysantas his favourite theory of
monarchism, the relationship strongly cemented by obedience and trust
between subjects and king.
C1.4, med. On _willing_ service. This again is one of the best
utterances in all Xenophon. It has a deep spiritual import.
C1.4, fin. He is thinking of Athens, perhaps. It is a choice: obey the
ruler or knock under to foreign foes.
C1.8. Surely a remark of the author. It is an old inveterate thought of
his: "the Master's eye." I feel the _old_ man at times.
C1.9-10. This side of the Persian state-machine strongly impressed the
mind and imagination of Xenophon. Hence he works it into the treatise
on economy as well as here. In fact his expansion of the Socratic
reflections into the _Economist_ has to do, I believe, with these
reflections on state economy.
C1.13. Hellenic aristocratic theory of existence. Leisure for the grand
duties which devolve on the lords of mankind. It doesn't seem to
strike Xenophon that this rigid system of self-absorption in the higher
selfhood of the social system might be destructive of individual life.
Of course he would say, "No, it enlarges the individual life."
C1.17-20. Seems to me to show Xenophon struggling with the hard parts
of the later Persian system. The theory of Persian feudalism is too
high-strung for these grand satraps, rulers of provinces as big as
ordinary kingdoms. It tends to snap, and from the beginning did. The
archic man has no charm to compel his followers to archic virtue. It is
a negative {episteme} after all. Does Xenophon realise this, or is hgd.
wrong?
C1.21. Cf. headmasters with preposters in a public school, based on the
same system of high aims and duties corresponding to rights.
C1.23, init. Cf. Louis Napoleon in Browning's poem [_Prince
Hohensteil-Schwangau_].
C1.23, med. The Magians, the Persian order of priests. Yet we have heard
of them throughout.
C1.27. A very true saying and very nice the feeling it gives us towards
Xenophon. We think of him with his wife and his little sons and his
friends and their friends.
C1.28. How true of women!
C1.33. A reduplication of the description in Bk. I., and also a
summing-up of Xenophon's own earthly paradise--quite Tennysonian.
C1.37. An important point or principle in Xenophon's political
theory--indeed the key and tone of it: no one has a right to command
except by virtue of personal superiority.
C1.40 foll. "How art thou fallen from heaven, O Lucifer, son of the
morning!" The section, if, as I think it is, by Xenophon, throws
light on the nature and composition of the book. The author isn't so
disengaged from "history" that he can set aside obviously integral
parts of the Persian system traceable to Cyrus, or at any rate probably
original, and their false-seeming and bamboozling mode of keeping up
dignity has to be taken account of. It has its analogy in the admission
of thaumaturgy on the part of religious teachers, and no doubt a good
deal can be said for it. The archic man in low spirits, if he ever is
so, has some need of bamboozling himself. Titles do give some moral
support even nowadays to certain kinds of minds.
C1.46-48. The archic man's dealings by those of his subjects who are apt
to rule, the men of high thoughts and ambitions, with whom he must come
into constant personal contact. With them the spiritual dominance alone
will do. They shall be made to love him rather than themselves.
(The only thing just here that jars is a sort of Machiavellian
self-consciousness, resented in the archic man). |
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