C3.11. I should have thought this was a dangerous argument; obviously
boys do learn better than men certain things.
C3.12. Short sharp snap of argumentative style.
C3.19. The antithetic balance and word-jingle, with an exquisite,
puristic, precise, and delicate lisp, as of one tasting the flavour of
his words throughout.
C3.23. I think one sees how Xenophon built up his ideal structure on a
basis of actual living facts. The actual diverts the creator of Cyrus
from the ideal at times, as here. It is a slight declension in the
character of Cyrus to lay down this law, "equestrian once, equestrian
always." Xenophon has to account for the actual Persian horror of
pedestrianism: Cyrus himself can dismount, and so can the Persian nobles
with Cyrus the Younger, but still the rule is "never be seen walking;"
and without the concluding paragraph the dramatic narrative that
precedes would seem a little bit unfinished and pointless: with the
explanation it floats, and we forgive "the archic man" his partiality to
equestrianism, as later on we have to forgive him his Median get-up and
artificiality generally, which again is contrary to the Xenophontine and
the ideal Spartan spirit.
C4. Xenophon has this theory of mankind: some are fit to rule, the
rest to be ruled. It is parallel to the Hellenic slavery theory. Some
moderns, e.g. Carlyle (Ruskin perhaps) inherit it, and in lieu of
Hellenic slavery we have a good many caste-distinction crotchets still
left.
C4.13, fin. The first salaam, ominous of the advent of imperialism; the
sun's rim visible, and a ray shot up to the zenith.
C5. Here the question forces itself in the midst of all this "ironic"
waiting on the part of the Persians in Spartan durance for a future
apotheosis of splendour and luxuriance,--what is the moral? "Hunger
now and thirst, for ye shall be filled"--is that it? Well, anyhow it's
parallel to the modern popular Christianity, reward-in-heaven theory,
only on a less high level, but exactly the same logicality.
C5.6. A point, this reward to the catcher, and this rigid _couvrefeu_
habit (cf. modern military law).
C5.8. A dramatic contrast, the Median Cyaxares who follows Pleasure,
and the Persian Cyrus who follows Valour, _vide_ Heracles' choice
[_Memorabilia_, II. i. 21]. This allegorising tendency is engrained in
Xenophon: it is his view of life; one of the best things he got from
Socrates, no doubt. Later (§ 12) the "ironic" suicidal self-assertion of
Cyaxares is contrasted with the health-giving victorious self-repression
of Cyrus.
C5.9-10. Xenophon can depict character splendidly: this is the crapulous
{orge} of the somewhat "hybristic" nature, seeing how the land lies,
_siccis luminibus_, the day after the premature revel. Theophrastus
couldn't better have depicted the irascible man. These earliest
portraits of character are, according to Xenophon's genius, all sketched
in the concrete, as it were. The character is not philosophised and then
illustrated by concrete instances after the manner of Theophrastus,
but we see the man moving before us and are made aware of his nature at
once.
C5.17. {kalos ka nomimos}, "in all honour, and according to the
law," almost a Xenophontine motto, and important in reference to the
"questionable" conduct on his part in exile--"questionable" from a
modern rather than an "antique" standard. [The chief reference is to
Xenophon's presence on the Spartan side at the battle of Coronea against
his native city of Athens. See _Sketch_, Works, Vol. I. pp. cxxiii. ff.]
C5.20. The "archic man" does not recognise the littleness of soul of
the inferior nature, he winks at it, and so disarms at once and triumphs
over savagery, and this not through cunning and pride, but a kind of
godlike imperturbable sympathy, as of a fearless man with a savage
hound. Still there is a good dash of diplomacy.
C5.21, fin. Pretty sentence. Xenophon's words: some of these are
prettily-sounding words, some are rare and choice and exquisite, some
are charged with feeling, you can't touch them with your finger-tips
without feeling an "affective" thrill. That is in part the _goeteia_,
the witchery, of his style.
C5.30-31. A brilliant stroke of diplomacy worthy of the archic man. This
{arkinoia} of the Hellene is the necessary sharp shrewdness of a brain,
which, however "affectively" developed, is at bottom highly organised
intellectually. H. S.[*] has it, all 'cute people and nations have it,
the Americans, e.g.--every proposition must, however else it presents
itself, be apprehended in its logical bearings: the result may be
logically damaging to the supporter of it, but does not necessarily
banish an affective sympathetic attitude on the part of the common-sense
antagonist, who is not bound, in other words, to be a sharp practitioner
because he sees clearly. Affection is the inspirer, intellect the
up-and-doing agent of the soul. The Hellenes and all 'cute people put
the agent to the fore in action, but if besides being 'cute they
are affective, the operations of the agent will be confined within
prescribed limits.
[* "H. S." = Henry Sidgwick, the philosopher, author of _Methods of
Ethics_, etc., a life-long friend of Mr. Dakyns.]
C5.32. This is almost pummelling, but it's fair: it's rather, "See, I
have you now in Chancery, I could pummel if I would."
C5.37. These constant masters' meetings!
C5.38 ff. The mind of Xenophon: guiding principles, rule of Health, rule
of Forethought. Religious trust in the divine, and for things beyond
man's control; orderly masterly working out of problems within his
power. Economic, diplomatic, anchinoetic, archic manhood. Moral theory,
higher hedonism.
C5.45. The archic man trusts human nature: this appeal to their good
faith is irresistible. The archic is also the diplomatic method.
C5.54. N.B.--Rhetorical artifice of winding-up a speech with a joke.
This is the popular orator. Xenophon the prototype himself perhaps.
C6.3. Is this by chance a situation in Elizabethan or other drama? It's
tragic enough for anything.
C6.4. Admirable colloquial style: "well done, me!"
C6.6, fin. Beautifully-sounding sentence [in the Greek]. Like harp or
viol with its dying mournful note.
C6.8. A new tributary for the archic man, and a foothold in the enemy's
country.
C6.9, fin. As to this daughter, _vide infra_. Who do you think will win
her? We like her much already.
C6.11. The first flutings of this tale. The lady of Susa,
quasi-historic, or wholly imaginative, or mixed?
BOOK V
[C.1] Such were the deeds they did and such the words they spoke.
Then Cyrus bade them set a guard over the share chosen for Cyaxares,
selecting those whom he knew were most attached to their lord, "And what
you have given me," he added, "I accept with pleasure, but I hold it at
the service of those among you who would enjoy it the most."
At that one of the Medes who was passionately fond of music said, "In
truth, Cyrus, yesterday evening I listened to the singing-girls who are
yours to-day, and if you could give me one of them, I would far rather
be serving on this campaign than sitting at home."
And Cyrus said, "Most gladly I will give her; she is yours. And I
believe I am more grateful to you for asking than you can be to me for
giving; I am so thirsty to gratify you all."
So this suitor carried off his prize. [2] And then Cyrus called to his
side Araspas the Mede, who had been his comrade in boyhood. It was he
to whom Cyrus gave the Median cloak he was wearing when he went back to
Persia from his grandfather's court. Now he summoned him, and asked him
to take care of the tent and the lady from Susa. [3] She was the wife of
Abradatas, a Susian, and when the Assyrian army was captured it happened
that her husband was away: his master had sent him on an embassy to
Bactria to conclude an alliance there, for he was the friend and host of
the Bactrian king. And now Cyrus asked Araspas to guard the captive
lady until her husband could take her back himself. [4] To that Araspas
replied, "Have you seen the lady whom you bid me guard?"
"No, indeed," said Cyrus, "certainly I have not."
"But I have," rejoined the other, "I saw here when we chose her for you.
When we came into the tent, we did not make her out at first, for she
was seated on the ground with all her maidens round her, and she was
clad in the same attire as her slaves, but when we looked at them all
to discover the mistress, we soon saw that one outshone the others,
although she was veiled and kept her eyes on the ground. [5] And when we
bade her rise, all her women rose with her, and then we saw that she was
marked out from them all by her height, and her noble bearing, and her
grace, and the beauty that shone through her mean apparel. And, under
her veil, we could see the big tear-drops trickling down her garments to
her feet. [6] At that sight the eldest of us said, 'Take comfort, lady,
we know that your husband was beautiful and brave, but we have chosen
you a man to-day who is no whit inferior to him in face or form or mind
or power; Cyrus, we believe, is more to be admired than any soul on
earth, and you shall be his from this day forward.' But when the lady
heard that, she rent the veil that covered her head and gave a pitiful
cry, while her maidens lifted up their voice and wept with their
mistress. [7] And thus we could see her face, and her neck, and her
arms, and I tell you, Cyrus," he added, "I myself, and all who looked
on her, felt that there never was, and never had been, in broad Asia
a mortal woman half so fair as she. Nay, but you must see her for
yourself."
[8] "Say, rather, I must not," answered Cyrus, "if she be such as you
describe."
"And why not?" asked the young man.
"Because," said he, "if the mere report of her beauty could persuade me
to go and gaze on her to-day, when I have not a moment to spare, I fear
she would win me back again and perhaps I should neglect all I have to
do, and sit and gaze at her for ever."
[9] At that the young man laughed outright and said:
"So you think, Cyrus, that the beauty of any human creature can compel
a man to do wrong against his will? Surely if that were the nature of
beauty, all men would feel its force alike. [10] See how fire burns
all men equally; it is the nature of it so to do; but these flowers of
beauty, one man loves them, and another loves them not, nor does every
man love the same. For love is voluntary, and each man loves what he
chooses to love. The brother is not enamoured of his own sister, nor the
father of his own daughter; some other man must be the lover. Reverence
and law are strong enough to break the heart of passion. [11] But if a
law were passed saying, 'Eat not, and thou shalt not starve; Drink not,
and thou shalt not thirst; Let not cold bite thee in winter nor heat
inflame thee in summer,' I say there is no law that could compel us to
obey; for it is our nature to be swayed by these forces. But love is
voluntary; each man loves to himself alone, and according as he chooses,
just as he chooses his cloak or his sandals."
[12] "Then," said Cyrus, "if love be voluntary, why cannot a man cease
to love when he wishes? I have seen men in love," said he, "who have
wept for very agony, who were the very slaves of those they loved,
though before the fever took them they thought slavery the worst of
evils. I have seen them make gifts of what they ill could spare, I have
seen them praying, yes, praying, to be rid of their passion, as though
it were any other malady, and yet unable to shake it off; they were
bound hand and foot by a chain of something stronger than iron. There
they stood at the beck and call of their idols, and that without rhyme
or reason; and yet, poor slaves, they make no attempt to run away, in
spite of all they suffer; on the contrary, they mount guard over their
tyrants, for fear these should escape."
[13] But the young man spoke in answer: "True," he said, "there are such
men, but they are worthless scamps, and that is why, though they are
always praying to die and be put out of their misery and though ten
thousand avenues lie open by which to escape from life, they never
take one of them. These are the very men who are prepared to steal and
purloin the goods of others, and yet you know yourself, when they do it,
you are the first to say stealing is not done under compulsion, and you
blame the thief and the robber; you do not pity him, you punish him.
[14] In the same way, beautiful creatures do not compel others to
love them or pursue them when it is wrong, but these good-for-nothing
scoundrels have no self-control, and then they lay the blame on love.
But the nobler type of man, the true gentleman, beautiful and brave,
though he desire gold and splendid horses and lovely women, can still
abstain from each and all alike, and lay no finger on them against the
law of honour. [15] Take my own case," he added, "I have seen this lady
myself, and passing fair I found her, and yet here I stand before you,
and am still your trooper and can still perform my duty."
[16] "I do not deny it," said Cyrus; "probably you came away in time.
Love takes a little while to seize and carry off his victim. A man may
touch fire for a moment and not be burnt; a log will not kindle all at
once; and yet for all that, I am not disposed to play with fire or look
on beauty. You yourself, my friend, if you will follow my advice, will
not let your own eyes linger there too long; burning fuel will only burn
those who touch it, but beauty can fire the beholder from afar, until he
is all aflame with love."
[17] "Oh, fear me not, Cyrus," answered he; "if I looked till the end of
time I could not be made to do what ill befits a man."
"A fair answer," said Cyrus. "Guard her then, as I bid you, and be
careful of her. This lady may be of service to us all one day."
[18] With these words they parted. But afterwards, after the young man
saw from day to day how marvellously fair the woman was, and how noble
and gracious in herself, after he took care of her, and fancied that she
was not insensible to what he did, after she set herself, through her
attendants, to care for his wants and see that all things were ready for
him when he came in, and that he should lack for nothing if ever he were
sick, after all this, love entered his heart and took possession, and it
may be there was nothing surprising in his fate. So at least it was.
[19] Meanwhile Cyrus, who was anxious that the Medes and the allies
should stay with him of their own free choice, called a meeting of their
leading men, and when they were come together he spoke as follows:
[20] "Sons of the Medes and gentlemen all, I am well aware it was not
from need of money that you went out with me, nor yet in order to serve
Cyaxares; you came for my sake. You marched with me by night, you ran
into danger at my side, simply to do me honour. [21] Unless I were a
miscreant, I could not but be grateful for such kindness. But I must
confess that at present I lack the ability to make a fit requital. This
I am not ashamed to tell you, but I would feel ashamed to add, 'If you
will stay with me, I will be sure to repay you,' for that would look
as though I spoke to bribe you into remaining. Therefore I will not say
that; I will say instead, 'Even if you listen to Cyaxares and go back
to-day, I will still act so that you shall praise me, I will not forget
you in the day of my good fortune.' [22] For myself, I will never go
back; I cannot, for I must confirm my oath to the Hyrcanians and the
pledge I gave them; they are my friends and I shall never be found a
traitor to them. Moreover, I am bound to Gobryas, who has offered us the
use of his castle, his territory, and his power; and I would not have
him repent that he came to me. [23] Last of all, and more than all, when
the great gods have showered such blessings on us, I fear them and I
reverence them too much to turn my back on all they have given us. This,
then, is what I myself must do; it is for you to decide as you think
best, and you will acquaint me with your decision."
[24] So he spoke, and the first to answer was the Mede who had claimed
kinship with Cyrus in the old days.
"Listen to me," he said, "O king! For king I take you to be by right of
nature; even as the king of the hive among the bees, whom all the bees
obey and take for their leader of their own free will; where he stays
they stay also, not one of them departs, and where he goes, not one of
them fails to follow; so deep a desire is in them to be ruled by him.
[25] Even thus, I believe, do our men feel towards you. Do you remember
the day you left us to go home to Persia? Was there one of us, young or
old, who did not follow you until Astyages turned us back? And later,
when you returned to bring us aid, did we not see for ourselves how your
friends poured after you? And again, when you had set your heart on this
expedition, we know that the Medes flocked to your standard with one
consent. [26] To-day we have learnt to feel that even in an enemy's
country we may be of good heart if you are with us, but, without you,
we should be afraid even to return to our homes. The rest may speak for
themselves, and tell you how they will act, but for myself, Cyrus, and
for those under me, I say we will stand by you; we shall not grow weary
of gazing at you, and we will continue to endure your benefits."
[27] Thereupon Tigranes spoke:
"Do not wonder, Cyrus, if I am silent now. The soul within me is ready,
not to offer counsel, but to do your bidding." [28] And the Hyrcanian
chieftain said, "For my part, if you Medes turn back to-day I shall say
it was the work of some evil genius, who could not brook the fulfilment
of your happiness. For no human heart could think of retiring when the
foe is in flight, refusing to receive his sword when he surrenders it,
rejecting him when he offers himself and all that he calls his own;
above all, when we have a prince of men for our leader, one who, I
swear it by the holy gods, takes delight to do us service, not to enrich
himself."
[29] Thereupon the Medes cried with one consent:
"It was you, Cyrus, who led us out, and it is you who must lead us home
again, when the right moment comes."
And when Cyrus heard that, he prayed aloud:
"O most mighty Zeus, I supplicate thee, suffer me to outdo these friends
of mine in courtesy and kindly dealing."
[30] Upon that he gave his orders. The rest of the army were to place
their outposts and see to their own concerns, while the Persians took
the tents allotted to them, and divided them among their cavalry and
infantry, to suit the needs of either arm. Then they arranged for the
stewards to wait on them in future, bring them all they needed, and keep
their horses groomed, so that they themselves might be free for the work
of war. Thus they spent that day.
[C.2] But on the morrow they set out for their march to Gobryas. Cyrus
rode on horseback at the head of his new Persian cavalry, two thousand
strong, with as many more behind them, carrying their shields and
swords, and the rest of the army followed in due order. The cavalry were
told to make their new attendants understand that they would be punished
if they were caught falling behind the rear-guard, or riding in advance
of the column, or straggling on either flank. [2] Towards evening of the
second day the army found themselves before the castle of Gobryas, and
they saw that the place was exceedingly strong and that all preparations
had been made for the stoutest possible defence. They noticed also that
great herds of cattle and endless flocks of sheep and goats had been
driven up under the shelter of the castle walls. [3] Then Gobryas
sent word to Cyrus, bidding him ride round and see where the place was
easiest of approach, and meanwhile send his trustiest Persians to enter
the fortress and bring him word what they found within. [4] Cyrus, who
really wished to see if the citadel admitted of attack in case Gobryas
proved false, rode all round the walls, and found they were too strong
at every point. Presently the messengers who had gone in brought back
word that there were supplies enough to last a whole generation and
still not fail the garrison. [5] While Cyrus was wondering what this
could mean, Gobryas himself came out, and all his men behind him,
carrying wine and corn and barley, and driving oxen and goats and
swine, enough to feast the entire host. [6] And his stewards fell to
distributing the stores at once, and serving up a banquet. Then Gobryas
invited Cyrus to enter the castle now that all the garrison had left it,
using every precaution he might think wise; and Cyrus took him at his
word, and sent in scouts and a strong detachment before he entered the
palace himself. Once within, he had the gates thrown open and sent for
all his own friends and officers. [7] And when they joined him, Gobryas
had beakers of gold brought out, and pitchers, and goblets, and costly
ornaments, and golden coins without end, and all manner of beautiful
things, and last of all he sent for his own daughter, tall and fair,
a marvel of beauty and stateliness, still wearing mourning for her
brother. And her father said to Cyrus, "All these riches I bestow on
you for a gift, and I put my daughter in your hands, to deal with as you
think best. We are your suppliants; I but three days gone for my son,
and she this day for her brother; we beseech you to avenge him."
[8] And Cyrus made answer:
"I gave you my promise before that if you kept faith with me I would
avenge you, so far as in me lay, and to-day I see the debt is due, and
the promise I made to you I repeat to your daughter; God helping me, I
will perform it. As for these costly gifts," he added, "I accept them,
and I give them for a dowry to your daughter, and to him who may win her
hand in marriage. One gift only I will take with me when I go, but
that is a thing so precious that if I changed it for all the wealth of
Babylon or the whole world itself I could not go on my way with half so
blithe a heart."
[9] And Gobryas wondered what this rare thing could be, half suspecting
it might be his daughter. "What is it, my lord?" said he. And Cyrus
answered, "I will tell you. A man may hate injustice and impiety
and lies, but if no one offers him vast wealth or unbridled power or
impregnable fortresses or lovely children, he dies before he can show
what manner of man he is. [10] But you have placed everything in my
hands to-day, this mighty fortress, treasures of every kind, your own
power, and a daughter most worthy to be won. And thus you have shown
all men that I could not sin against my friend and my host, nor act
unrighteously for the sake of wealth, nor break my plighted word of my
own free will. [11] This is your gift, and, so long as I am a just man
and known to be such, receiving the praise of my fellow-men, I will
never forget it; I will strive to repay you with every honour I can
give. [12] Doubt not," he added, "but that you will find a husband
worthy of your daughter. I have many a good man and true among my
friends, and one of them will win her hand; but I could not say whether
he will have less wealth, or more, than what you offer me. Only of one
thing you may be certain; there are those among them who will not admire
you one whit the more because of the splendour of your gifts; they will
only envy me and supplicate the gods that one day it will be given to
them to show that they too are loyal to their friends, that they too
will never yield to their foes while life is in them, unless some god
strike them down; that they too would never sacrifice virtue and fair
renown for all the wealth you proffer and all the treasure of Syria and
Assyria to boot. Such is the nature, believe me, of some who are seated
here."
[13] And Gobryas smiled. "By heaven, I wish you would point them out to
me, and I would beg you to give me one of them to be my son-in-law." And
Cyrus said, "You will not need to learn their names from me; follow us,
and you will be able to point them out yourself."
[14] With these words he rose, clasped the hand of Gobryas, and went
out, all his men behind him. And though Gobryas pressed him to stay and
sup in the citadel, he would not, but took his supper in the camp and
constrained Gobryas to take his meal with them. [15] And there, lying on
a couch of leaves, he put this question to him, 'Tell me, Gobryas, who
has the largest store of coverlets, yourself, or each of us?" And the
Assyrian answered, "You, I know, have more than I, more coverlets, more
couches, and a far larger dwelling-place, for your home is earth and
heaven, and every nook may be a couch, and for your coverlets you need
not count the fleeces of your flocks, but the brushwood, and the herbage
of hill and plain."
[16] Nevertheless, when the meal began, it must be said that Gobryas,
seeing the poverty of what was set before him, thought at first that his
own men were far more open-handed than the Persians. [17] But his mood
changed as he watched the grace and decorum of the company; and saw that
not a single Persian who had been schooled would ever gape, or snatch at
the viands, or let himself be so absorbed in eating that he could attend
to nothing else; these men prided themselves on showing their good sense
and their intelligence while they took their food, just as a perfect
rider sits his horse with absolute composure, and can look and listen
and talk to some purpose while he puts him through his paces. To be
excited or flustered by meat and drink was in their eyes something
altogether swinish and bestial. [18] Nor did Gobryas fail to notice that
they only asked questions which were pleasant to answer, and only jested
in a manner to please; all their mirth was as far from impertinence and
malice as it was from vulgarity and unseemliness. [19] And what struck
him most was their evident feeling that on a campaign, since the danger
was the same for all, no one was entitled to a larger share than any
of his comrades; on the contrary, it was thought the perfection of the
feast to perfect the condition of those who were to share the fighting.
[20] And thus when he rose to return home, the story runs that he said:
"I begin to understand, Cyrus, how it is that while we have more goblets
and more gold, more apparel and more wealth than you, yet we ourselves
are not worth as much. We are always trying to increase what we possess,
but you seem to set your hearts on perfecting your own souls."
[21] But Cyrus only answered:
"My friend, be here without fail to-morrow, and bring all your cavalry
in full armour, so that we may see your power, and then lead us through
your country and show us who are hostile and who are friendly."
[22] Thus they parted for the time and each saw to his own concerns.
But when the day dawned Gobryas appeared with his cavalry and led the
way. And Cyrus, as a born general would, not only supervised the march,
but watched for any chance to weaken the enemy and add to his own
strength. [23] With this in view, he summoned the Hyrcanian chief and
Gobryas himself; for they were the two he thought most likely to give
him the information that he needed.
"My friends," said he, "I think I shall not err if I trust to your
fidelity and consult you about the campaign. You, even more than I, are
bound to see that the Assyrians do not overpower us. For myself, if I
fail, there may well be some loophole of escape. But for you, if
the king conquers, I see nothing but enmity on every side. [24] For,
although he is my enemy, he bears me no malice, he only feels that it is
against his interest for me to be powerful and therefore he attacks me.
But you he hates with a bitter hatred, believing he is wronged by you."
To this his companions answered that he must finish what he had to say;
they were well aware of the facts, and had the deepest interest in the
turn events might take.
[25] Thereupon Cyrus put his questions: "Does the king suppose that
you alone are his enemies, or do you know of others who hate him too?"
"Certainly we do," replied the Hyrcanian, "the Cadousians are his
bitterest foes, and they are both numerous and warlike. Then there are
the Sakians, our neighbours, who have suffered severely at his hands,
for he tried to subdue them as he subdued us."
[26] "Then you think," said Cyrus, "that they would be glad to attack
him in our company?" "Much more than glad," answered they; "if they
could manage to join us." "And what stands in their way?" asked he. "The
Assyrians themselves," said they, "the very people among whom you are
marching now." [27] At that Cyrus turned to Gobryas:
"And what of this lad who is now on the throne? Did you not charge him
with unbridled insolence?"
"Even so," replied Gobryas, "and I think he gave me cause." "Tell me,"
said Cyrus, "were you the only man he treated thus, or did others suffer
too?"
[28] "Many others," said Gobryas, "but some of them were weak, and why
should I weary you with the insults they endured? I will tell you of a
young man whose father was a much greater personage than I, and who was
himself, like my own son, a friend and comrade of the prince. One day
at a drinking-bout this monster had the youth seized and mutilated, and
why? Some say simply because a paramour of his own had praised the boy's
beauty and said his bride was a woman to be envied. The king himself now
asserts it was because he had tried to seduce his paramour. That young
man, eunuch as he is, is now at the head of his province, for his father
is dead."
[29] "Well," rejoined Cyrus, "I take it, you believe he would welcome
us, if he thought we came to help him?" "I am more than sure of that,"
said Gobryas, "but it is not so easy to set eyes on him." "And why?"
asked Cyrus. "Because if we are to join him at all, we must march right
past Babylon itself." [30] "And where is the difficulty in that?" said
Cyrus. "Heaven help us!" cried Gobryas. "The city has only to open
her gates, and she can send out an army ten thousand times as large as
yours. That is why," he added, "the Assyrians are less prompt than they
were at bringing in their weapons and their horses, because those who
have seen your army think it so very small, and their report has got
about. So that in my opinion it would be better to advance with the
utmost care."
[31] Cyrus listened and replied.
"You do well, Gobryas, my friend, in urging as much care as possible.
But I cannot myself see a safer route for us than the direct advance
on Babylon, if Babylon is the centre of the enemy's strength. They are
numerous, you say, and if they are in good heart, we shall soon know it.
[32] Now, if they cannot find us and imagine that we have disappeared
from fear of them, you may take it as certain that they will be quit of
the terror we have inspired. Courage will spring up in its place, and
grow the greater the longer we lie hid. But if we march straight on
then, we shall find them still mourning for the dead whom we have slain,
still nursing the wounds we have inflicted, still trembling at the
daring of our troops, still mindful of their own discomfiture and
flight. [33] Gobryas," he added, "be assured of this; men in the mass,
when aflame with courage, are irresistible, and when their hearts fail
them, the more numerous they are the worse the panic that seizes them.
[34] It comes upon them magnified by a thousand lies, blanched by a
thousand pallors, it gathers head from a thousand terror-stricken looks,
until it grows so great that no orator can allay it by his words, no
general arouse the old courage by a charge, or revive the old confidence
by retreat; the more their leader cheers them on, the worse do the
soldiers take their case to be. [35] Now by all means let us see exactly
how things stand with us. If from henceforward victory must fall
to those who can reckon the largest numbers, your fears for us are
justified, and we are indeed in fearful danger; but if the old rule
still holds, and battles are decided by the qualities of those who
fight, then, I say, take heart and you will never fail. You will find
far more stomach for the fight among our ranks than theirs. [36] And to
hearten you the more, take note of this: our enemies are far fewer now
than when we worsted them, far weaker than when they fled from us, while
we are stronger because we are conquerors, and greater because fortune
has been ours; yes, and actually more numerous because you and yours
have joined us, for I would not have you hold your men too low, now that
they are side by side with us. In the company of conquerors, Gobryas,
the hearts of the followers beat high. [37] Nor should you forget," he
added, "that the enemy is well able to see us as it is, and the sight of
us will certainly not be more alarming if we wait for him where we are
than if we advance against him. That is my opinion, and now you must
lead us straight for Babylon."
[C.3] And so the march continued, and on the fourth day they found
themselves at the limit of the territory over which Gobryas ruled. Since
they were now in the enemy's country Cyrus changed the disposition of
his men, taking the infantry immediately under his own command, with
sufficient cavalry to support them, and sending the rest of the mounted
troops to scour the land. Their orders were to cut down every one with
arms in his hands, and drive in the rest, with all the cattle they could
find. The Persians were ordered to take part in this raid, and though
many came home with nothing for their trouble but a toss from their
horses, others brought back a goodly store of booty.
[2] When the spoil was all brought in, Cyrus summoned the officers of
the Medes and the Hyrcanians, as well as his own peers, and spoke as
follows:
"My friends, Gobryas has entertained us nobly; he has showered good
things upon us. What say you then? After we have set aside the customary
portion for the gods and a fair share for the army, shall we not give
all the rest of the spoil to him? Would it not be a noble thing, a sign
and symbol at the outset that we desire to outdo in well-doing those who
do good to us?"
[3] At that all his hearers with one consent applauded, and a certain
officer rose and said:
"By all means, Cyrus, let us do so. I myself cannot but feel that
Gobryas must have thought us almost beggars because we were not laden
with coins of gold and did not drink from golden goblets. But if we do
this, he will understand that men may be free and liberal without the
help of gold."
[4] "Come then," said Cyrus, "let us pay the priests our debt to heaven,
select what the army requires, and then summon Gobryas and give the rest
to him."
So they took what they needed and gave all the rest to Gobryas.
[5] Forthwith Cyrus pressed on towards Babylon, his troops in battle
order. But as the Assyrians did not come out to meet them, he bade
Gobryas ride forward and deliver this message:
"If the king will come out to fight for his land, I, Gobryas, will fight
for him, but, if he will not defend his own country, we must yield to
the conquerors."
[6] So Gobryas rode forward, just far enough to deliver the message in
safety. And the king sent a messenger to answer him:
"Thy master says to thee: 'It repents me, Gobryas, not that I slew thy
son, but that I stayed my hand from slaying thee. And now if ye will do
battle, come again on the thirtieth day from hence. We have no leisure
now, our preparations are still on foot.'"
[7] And Gobryas made answer:
"It repents thee: may that repentance never cease! I have begun to make
thee suffer, since the day repentance took hold on thee."
[8] Then Gobryas brought back the words of the king to Cyrus, and Cyrus
led his army off, and then he summoned Gobryas and said to him:
"Surely you told me that you thought the man who was made an eunuch by
the king would be upon our side?"
"And I am sure he will," answered Gobryas, "for we have spoken freely to
each other many a time, he and I." [9] "Then," said Cyrus, "you must go
to him when you think the right moment has come: and you must so act at
first that only he and you may know what he intends, and when you are
closeted with him, if you find he really wishes to be a friend, you
must contrive that his friendship remain a secret: for in war a man can
scarcely do his friends more good than by a semblance of hostility, or
his enemies more harm than under the guise of friendship." [10] "Aye,"
answered Gobryas, "and I know that Gadatas would pay a great price to
punish the king of Assyria. But it is for us to consider what he can
best do." [11] "Tell me now," rejoined Cyrus, "you spoke of an outpost,
built against the Hyrcanians and the Sakians, which was to protect
Assyria in time of war,--could the eunuch be admitted there by the
commandant if he came with a force at his back?" "Certainly he could,"
said Gobryas, "if he were as free from suspicion as he is to-day."
[12] "And free he would be," Cyrus went on, "if I were to attack his
strongholds as though in earnest, and he were to repel me in force.
I might capture some of his men, and he some of my soldiers, or some
messengers sent by me to those you say are the enemies of Assyria, and
these prisoners would let it be known that they were on their way to
fetch an army with scaling-ladders to attack this fortress, and the
eunuch, hearing their story, would pretend that he came to warn the
commandant in time." [13] "Undoubtedly," said Gobryas, "if things went
thus, the commandant would admit him; he would even beg him to stay
there until you withdrew."
"And then," Cyrus continued, "once inside the walls, he could put the
place into our hands?" [14] "We may suppose so," said Gobryas. "He
would be there to settle matters within, and you would be redoubling the
pressure from without."
"Then be off at once," said Cyrus, "and do your best to teach him his
part, and when you have arranged affairs, come back to me; and as for
pledges of good faith, you could offer him none better than those you
received from us yourself."
[15] Then Gobryas made haste and was gone, and the eunuch welcomed
him gladly; he agreed to everything and helped to arrange all that was
needed. Presently Gobryas brought back word that he thought the eunuch
had everything in readiness, and so, without more ado, Cyrus made his
feigned attack on the following day, and was beaten off. [16] But on
the other hand there was a fortress, indicated by Gadatas himself, that
Cyrus took. The messengers Cyrus had sent out, telling them exactly
where to go, fell into the hands of Gadatas: some were allowed
to escape--their business was to fetch the troops and carry the
scaling-ladders--but the rest were narrowly examined in the presence of
many witnesses, and when Gadatas heard the object of their journey he
got his equipment together and set out in the night at full speed
to take the news. [17] In the end he made his way into the fortress,
trusted and welcomed as a deliverer, and for a time he helped the
commandant to the best of his ability. But as soon as Cyrus appeared he
seized the place, aided by the Persian prisoners he had taken. [18] This
done, and having set things in order within the fortress, Gadatas went
out to Cyrus, bowed before him according to the custom of his land, and
said, "Cyrus, may joy be yours!"
[19] "Joy is mine already," answered he, "for you, God helping you, have
brought it to me. You must know," he added, "that I set great store by
this fortress, and rejoice to leave it in the hands of my allies here.
And for yourself, Gadatas," he added, "if the Assyrian has robbed you of
the ability to beget children, remember he has not stolen your power to
win friends; you have made us yours, I tell you, by this deed, and we
will stand by as faithfully as sons and grandsons of your own."
[20] So Cyrus spoke. And at that instant the Hyrcanian chief, who had
only just learnt what had happened, came running up to him, and seizing
him by the hand cried out:
"O Cyrus, you godsend to your friends! How often you make me thank the
gods for bringing me to you!"
[21] "Off with you, then," said Cyrus, "and occupy this fortress for
which you bless me so. Take it and make the best use of it you can, for
your own nation, and for all our allies, and above all for Gadatas, our
friend, who won it and surrenders it to us."
[22] "Then," said the chieftain, "as soon as the Cadousians arrive and
the Sakians and my countrymen, we must, must we not? call a council of
them all, so that we may consult together, and see how best to turn it
to account."
[23] Cyrus thought the proposal good, and when they met together it was
decided to garrison the post with a common force, chosen from all who
were concerned that it should remain friendly and be an outer balwark to
overawe the Assyrians. [24] This heightened the enthusiasm of them all,
Cadousians, Sakians, and Hyrcanians, and their levies rose high, until
the Cadousians sent in 20,000 light infantry and 4000 cavalry, and
the Sakians 11,000 bowmen, 10,000 on foot and 1000 mounted, while the
Hyrcanians were free to despatch all their reserves of infantry and make
up their horsemen to a couple of thousand strong, whereas previously
the larger portion of their cavalry had been left at home to support the
Cadousians and Sakians against Assyria.
[25] And while Cyrus was kept in the fortress, organising and arranging
everything, many of the Assyrians from the country round brought in
their horses and handed over their arms, being by this time in great
dread of their neighbours.
[26] Soon after this Gadatas came to Cyrus and told him that messengers
had come to say that the king of Assyria, learning what had happened to
the fortress, was beside himself with anger, and was preparing to attack
his territory. "If you, Cyrus," said he, "will let me go now, I will try
to save my fortresses: the rest is of less account." [27] Cyrus said,
"If you go now, when will you reach home?" And Gadatas answered, "On the
third day from this I can sup in my own house." "Do you think," asked
Cyrus, "that you will find the Assyrian already there?" "I am sure of
it," he answered, "for he will make haste while he thinks you are still
far off." [28] "And I," said Cyrus, "when could I be there with my
army?" But to this Gadatas made answer, "The army you have now, my lord,
is very large, and you could not reach my home in less than six days or
seven." "Well," Cyrus replied, "be off yourself: make all speed, and I
will follow as best I can."
[29] So Gadatas was gone, and Cyrus called together all the officers of
the allies, and a great and goodly company they seemed, noble gentlemen,
beautiful and brave. And Cyrus stood up among them all and said:
[30] "My allies and my friends, Gadatas has done deeds that we all feel
worthy of high reward, and that too before ever he had received any
benefit from us. The Assyrians, we hear, have now invaded his territory,
to take vengeance for the monstrous injury they consider he has done
them, and moreover, they doubtless argue that if those who revolt to us
escape scot-free, while those who stand by them are cut to pieces, ere
long they will not have a single supporter on their side. [31] To-day,
gentlemen, we may do a gallant deed, if we rescue Gadatas, our friend
and benefactor; and truly it is only just and right thus to repay
gift for gift, and boon for boon. Moreover, as it seems to me, what we
accomplish will be much to our own interest. [32] If all men see that we
are ready to give blow for blow and sting for sting, while we outdo our
benefactors in generous deeds, it is only natural that multitudes will
long to be our friends, and no man care to be our foe. [33] Whereas, if
it be thought that we left Gadatas in the lurch, how in heaven's name
shall we persuade another to show us any kindness? How shall we dare to
think well of ourselves again? How shall one of us look Gadatas in
the face, when all of us, so many and so strong, showed ourselves less
generous than he, one single man and in so sore a plight?"
[34] Thus Cyrus spoke, and all of them assented right willingly, and
said it must be done.
"Come then," concluded Cyrus, "since you are all of one mind with me,
let each of us choose an escort for our waggons and beasts of burden.
[35] Let us leave them behind us, and put Gobryas at their head. He is
acquainted with the roads, and for the rest he is a man of skill. But we
ourselves will push on with our stoutest men and our strongest horses,
taking provision for three days and no more: the lighter and cheaper
our gear the more gaily shall we break our fast and take our supper and
sleep on the road. [36] And now," said he, "let us arrange the order
of the march. You, Chrysantas, must lead the van with your cuirassiers,
since the road is broad and smooth, and you must put your brigadiers
in the first line, each regiment marching in file, for if we keep close
order we shall travel all the quicker and be all the safer. [37] I put
the cuirassiers in the front," he added, "because they are our heaviest
troops, and if the heaviest are leading, the lighter cannot find it hard
to follow: whereas where the swiftest lead and the march is at night,
it is no wonder if the column fall to pieces: the vanguard is always
running away. [38] And behind the cuirassiers," he went on, "Artabazas
is to follow with the Persian targeteers and the bowmen, and behind
them Andamyas the Mede with the Median infantry, and then Embas and
the Armenian infantry, and then Artouchas with the Hyrcanians, and
then Thambradas with the Sakian foot, and finally Datamas with the
Cadousians. [39] All these officers will put their brigadiers in the
first line, their targeteers on the right, and their bowmen on the left
of their own squares: this is the order in which they will be of most
use. [40] All the baggage-bearers are to follow in the rear: and their
officers must see that they get everything together before they sleep,
and present themselves betimes in the morning, with all their gear,
and always keep good order on the march. [41] In support of the
baggage-train," he added, "there will be, first, Madatas the Persian
with the Persian cavalry, and he too must put his brigadiers in the
front, each regiment following in single file, as with the infantry.
[42] Behind them Rambacas the Mede and his cavalry, in the same order,
and then you, Tigranes, and yours, and after you the other cavalry
leaders with the men they brought. The Sakians will follow you, and last
of all will come the Cadousians, who were the last to join us, and
you, Alkeunas, who are to command them, for the present you will take
complete control of the rear, and allow no one to fall behind your men.
[43] All of you alike, officers, and all who respect yourselves, must be
most careful to march in silence. At night the ears, and not the eyes,
are the channels of information and the guides for action, and at night
any confusion is a far more serious matter than by day, and far more
difficult to put right. For this reason silence must be studied and
order absolutely maintained. [44] Whenever you mean to rise before
daybreak, you must make the night-watches as short and as numerous as
possible, so that no one may suffer on the march because of his long
vigil before it; and when the hour for the start arrives the horn must
be blown. [45] Gentlemen, I expect you all to present yourselves on
the road to Babylon with everything you require, and as each detachment
starts, let them pass down the word for those in the rear to follow." |
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