(1) So Cyrus spoke like this. Chrysantas stood up after him and spoke as follows: “But even on other occasions, men, I have often reflected that a good ruler is no different from a good father. For fathers take forethought for their children so that they never lack the good things, and Cyrus seems to me now to be giving us the sort of advice from which we could especially pass our lives in happiness. Yet there is something he seems to me to have clarified less than should be the case, and I will try to teach those of you who may not know it. (2) Consider what enemy city could be captured by troops who are not obedient? What friendly one could be protected by troops who are not obedient? What sort of army of disobedient troops could obtain victory? How could human beings be defeated in battle more than when they begin to deliberate in private, each about his own safety? What other good could be brought to fulfillment by those who do not obey their superiors? What sort of cities could be lawfully managed, or what sort of households could be preserved? How could ships arrive where they must? (3) As for the good things we now have, by what else did we attain them more than by obeying the ruler? By this we quickly got where we needed to be in both night and day, following our ruler in close formation we were irresistible, and we left nothing half-finished of what was commanded. If, then, obeying the ruler appears to be a very great good for attaining the good things, be assured that this same thing is a very great good also for preserving what must be preserved. (4) Before, of course, many of us did not rule over anyone but were ruled. Now all of you who are present are prepared to rule over others, some over more, others over fewer. Then just as you yourselves think it right to rule over those beneath you, let us similarly obey those whom it is seemly to obey. We need to be different from slaves in this: Whereas slaves serve their masters involuntarily, if in fact we think it right to be free, we need to do voluntarily what appears to be most worthwhile. You will find that even where a city is managed without monarchy, the one that is especially willing to obey its rulers is least compelled to submit to its enemies. (5) Let us report to the official buildings, therefore, just as Cyrus orders, let us exercise in the things by which we will especially be able to hold fast to what must be held, and let us offer ourselves to Cyrus to use in whatever way might be needed. We must also be well assured that Cyrus will not be able to find any way to use us for his own good that will not be good for us as well, since the same things are advantageous for us, and our enemies are the same.”
(6) After Chrysantas said these things, thus did many others stand up to speak in support, both of the Persians and of the allies.1 And it was decided that those in honor always report at the gates and offer themselves to Cyrus to use in whatever way he wished, until he should dismiss them.2 As it was then decided, so even now do those who are subjects of the king in Asia still act: they serve at the gates of the rulers.
(7) As Cyrus has been shown in this account to have established his empire with a view to protecting it both for himself and for Persians, so the kings after him even to this day spend their time observing the same lawful things.3 (8) As it is with the other things, so it is with these: When the person in control is better, the lawful things are observed with greater purity. When he is worse, they are observed in an inferior way.
So those in honor used to come to Cyrus’ gates with their horses and spears, since it was so decided by all the best of those who joined in subduing the empire. (9) Cyrus appointed different people to be responsible for different matters. He had those who collected revenues, those who paid expenses, those who were in control of works, those who guarded possessions, those who were responsible for the provisions for daily life. To be responsible for horses and dogs he appointed those who he believed would render also these beasts in the best condition for his use. (10) As for those whom he thought he must have as fellow guardians of his happiness, he did not similarly assign to others the responsibility of seeing that they be as good as possible, but he believed this had to be his own work. He knew that if ever there were any need of battle, he would have to select from these [fellow guardians] those who would stand beside and behind him, with whom the greatest risks would be run. He realized also that he had to appoint the captains of both the infantry and the cavalry from among them. (11) If also generals should be needed somewhere in his absence, he knew that he had to send them from among these [fellow guardians]. He knew that he had to use some of these as guards and satraps of both cities and whole peoples, and that he had to send some from this group as ambassadors, which he held to be among the most important ways of obtaining what he needed without war.4 (12) He held that his own affairs would go badly if those [fellow guardians] through whom the greatest and most numerous actions were going to be performed were not as they ought to be. Yet if they were as they ought to be, he believed all would be fine. So, judging things in this way, he assumed this responsibility. He believed that the same exercise of virtue had to be his as well, for if he were not himself such as he needed to be, he did not think it would be possible to incite others to noble and good works.
(13) Since he was of such a mind about these things, he held that there was need of leisure first, if he was going to be able to be responsible for the most important affairs.5 Now he believed that it was not possible to neglect revenues, for he foresaw that it would be necessary to spend a great deal on a great empire. Yet on the other hand, since there were many possessions, he knew that his being always busy with them would allow him no leisure for taking care of the safety of the whole. (14) Considering, therefore, how administrative matters might be nobly handled and how he might yet have leisure, he somehow began reflecting on military organization.6 In general, the sergeants are responsible for their ten squad members, the lieutenants are responsible for their sergeants, the colonels are responsible for their lieutenants, the brigadier generals are responsible for their colonels, and thus no one is without responsible supervision, not even if there are very many brigades of ten thousand human beings each; and whenever the general wishes to use the army in some respect, it is sufficient if he gives his orders to the brigadier generals.7 (15) So Cyrus centralized his administrative affairs in just this way. Consequently, it turned out also for Cyrus that even though he spoke to few, nothing of what belonged to him was without responsible supervision.8 And accordingly he now had more leisure than someone responsible for but a single house or a single ship. Having in this way arranged his own [administration], he taught also those about him to use this approach.
(16) In this way, then, he provided leisure both for himself and for his circle, and he began to take charge of having his partners be as they should. In the first place, for those who were sufficient [in rank] to be maintained by the work of others, he made inquiries if they did not report at his gates, for he believed that those who reported were not willing to do anything either evil or shameful, both because of their being in the ruler’s presence and because of their knowing that they would be seen by the best in whatever they should do. Those who did not report he held to be absent because of some incontinence, injustice, or neglect. (17) So first we will describe how he compelled such to report. He bade one of his closest friends to take what belonged to the person who did not show up, and to profess that he was taking what belonged to himself. Now as soon as this would be done, those who had been dispossessed would come immediately with the charge that they had suffered injustice. (18) Cyrus would not find leisure to listen to such people for a long time. When he did hear them, he would postpone his judgment for a long time. In doing this he held that he habituated them to serve, and did so in a less hateful way than if he himself used punishments to compel them to report. (19) This was one of his ways of teaching attendance. Another was assigning the easiest and most profitable assignments to those who were present. Another was never sharing anything with those who were absent. (20) Surely his greatest way of compulsion, if someone did not heed any of these, was taking away from him what he had, and giving it to another who he thought would be able to report when needed. And in this way he came-to have a useful friend in return for a useless one. The present king also inquires after anyone absent who ought to be present.
(21) So this is how he conducted himself toward those who did not report. As for those who did present themselves, he believed that he would especially induce them toward what was noble and good if he himself, since he was their ruler, tried to display himself to his subjects as having been most of all adorned with virtue. (22) He thought he perceived human beings becoming better even through written laws, but he believed that the good ruler was a seeing law for human beings, because he is sufficient to put into order, to see who is out of order, and to punish. (23) So being of such judgment, he first of all displayed himself laboring more over things concerning the gods at this very time, when he was happiest.9 And then the Magi were first charged with singing hymns to all the gods with the coming of every day, and he sacrificed every day to the gods the Magi named. (24) Thus what was established then still endures even now in the court of whoever may be king.
The other Persians, therefore, first imitated him in this, believing both that they themselves would be more happy if they served the gods just as did he who was both happiest and their ruler, and they held that in doing these things they would please Cyrus. (25) Cyrus believed that the piety of those with him was also good for himself, calculating just as do those who choose to sail with the pious rather than with those who seem to have been impious in something. In addition to this, he calculated that if all his partners were pious, they would be less willing to do anything impious both concerning each other and concerning himself, for he believed that he was a benefactor of his partners. (26) He also thought that, if he should show that it was very important to him not to be unjust to any friend or ally, and if he should watch justice intensely, others would abstain from shameful gains and be willing to make their way by the just course. (27) He held that he would also fill all with more respect if he himself were visible with such respect for everyone as not to say or do anything shameful. (28) His evidence for this being so was from what follows: Human beings show respect for those who show respect more than for those who do not, not only in regard to a ruler but even in regard to those they do not fear. And even in the case of women, people are more willing, when they see them, to return the respect of those women whom they perceive to be respectful.10 (29) Next, as for obedience, he thus thought it would be especially abiding in his circle if he openly honored those who obeyed without excuses more than those who thought they contributed the greatest and most arduous virtues. Judging things like this, he acted accordingly.
(30) And displaying even more his own moderation, he made all exercise in this as well, for whenever people see that he is moderate for whom it is especially possible to be insolent, then the weaker are more unwilling to do anything insolent in the open. (31) He distinguished respect and moderation like this: Those who show respect flee what is shameful where it is in the open, but the moderate do so even where it is invisible. (32) And continence he thought would be exercised especially if he himself should display himself not being dragged away from the good things by the pleasures of the moment but being willing to labor first, in accord with what is noble, for what is delightful. (33) Being such, he therefore produced at his gates a great deal of good order among the inferior troops, who deferred to their betters, and much respect and decorous conduct toward each other. You would not have perceived anyone there shouting in anger, or taking delight in insolent laughter, but on seeing them you would have held that they really lived nobly. (34) So they passed their time at his gates doing and seeing such things.
For the sake of military exercise, he took hunting those whom he thought needed this exercise, for he held that it was altogether the best exercise of military [skills] and of horsemanship the truest. (35) This especially makes for riders who can stay seated in all sorts of places, because they follow after fleeing animals, and this especially turns out troops who are active from their horses because of their ambition and desire of catching [the game]. (36) Here especially he habituated his partners in continence and in being able to bear labor, cold, heat, hunger, and thirst. The king and the rest of his circle still even now pass their time doing these things.
(37) He did not think it was fitting for anyone to rule who was not better than his subjects, and this is made clear by everything that has been said above; [it is also clear] that in exercising his circle so much he himself especially worked at continence and the military arts and cares, (38) for he took others hunting whenever there was not any necessity to stay back. Even when there was such a necessity, he hunted the wild animals raised in the parks at home. Neither did he himself ever take his dinner before working up a sweat, nor did he distribute food to horses that had not been exercised. He also called his circle of mace bearers along for these hunts. (39) Therefore, he himself greatly excelled in all noble deeds, and his circle also greatly excelled, because of this constant care. So, then, he offered himself as a pattern of this sort. In addition to this, any of the others he especially saw pursuing what is noble he used to reward with gifts, offices, positions, and all honors. Consequently, he injected much ambition in everyone to appear to Cyrus as excellent as possible.
(40) We think we learned of Cyrus that he did not believe that rulers must differ from their subjects by this alone, by being better, but he also thought they must bewitch them. At least he himself both chose to wear a Median robe and persuaded his partners to dress in one as well, for this robe seemed to him to hide it if anyone should have some bodily defect, and they displayed their wearers as especially beautiful and tall, (41) for they have shoes in which it is especially possible to avoid detection when inserting something underneath, so those who wear them seem to be taller than they are. And he allowed them to use color beneath their eyes, so that their eyes might appear nicer than they were, and to rub on colors so that they might be seen as having better complexions than they did by nature. (42) He took care also that they not spit or wipe their noses in the open, and not turn at the sight of anything, as if they wondered at nothing. He thought that all of this contributed somewhat toward their appearing to their subjects as harder to hold in contempt.
(43) So thus, by himself,11 he prepared those whom he thought must rule, both by their training and by presiding over them with dignity. On the other hand, regarding those whom he was preparing for slavery, he neither urged them to train in any of the labors of freemen nor permitted them to possess weapons. He did take care that they would never go without food or drink for the sake of the training undertaken by freemen, (44) for when they drove game onto the plains for the knights, he allowed them—but none of the freemen—to bring food for the hunt. And when there was an expedition, he led them to water like beasts of burden. And when it was time for dinner, he waited until they might eat something, so that they might not be so terribly hungry. Consequently, even these called him “father,” as did the best, because he took care that they might pass their time as slaves forever and without dispute.
(45) So thus he provided safety for the entire Persian empire. As for himself, he was exceedingly confident that there was no risk of suffering anything at the hands of those who had been subdued, for he held that they were without strength, and he saw that they were without order, and in addition to this, none of them approached him either night or day. (46) Regarding those whom he held to be strongest, however, these he also saw both armed and gathered together, and he knew that some of them were leaders of cavalry and others were of infantry. He perceived many of them also having the high thought that they were competent to rule. It was especially these who approached his guards, and many of them often mingled with Cyrus himself. (For they did so of necessity, if he was going to make use of them.) Thus, it was especially at their hands that there was a risk that he himself might suffer something in any one of many ways.
(47) Considering, then, how they too might pose no risk to him, he resolved not to take their weapons from them and make them un-warlike, both holding it to be unjust and believing this to be the dissolution of his rule. Next, as for not letting them come close and being openly distrustful, he held this to be the beginning of war. (48) Instead of all these policies he judged one to be both best for his own safety and most noble, if he should be able to make the strongest become more friendly to himself than to each other. How, then, he seemed to us to set out to become loved we will try to narrate.12
(1) In the first place, he continually made his benevolence of soul every bit as visible as he could, for he believed that just as it is not easy to love those who seem to hate you, or to be well disposed toward those who are ill disposed toward you, so also those known as loving and as being well disposed could not be hated by those who held that they were loved. (2) Now for as long as he was relatively unable to confer benefits with money, he used to try to hunt the friendship of his associates by taking forethought on their behalf, by laboring for them, and by being both visibly pleased along with them on good occasions and visibly grief-stricken along with them on bad occasions. When it happened that he had money with which to confer benefits, it seems to us that he judged there to be, in the first place, no such charming benefaction for human beings to give to one another as the sharing of food and drink, at least not at an equal cost. (3) Believing this to be so, he ordered at his own table, in the first place, that they always put beside him foods similar to those on which he himself was dining, but sufficient for very many people. He used to distribute all that was put beside him, except for what he and his fellow diners were consuming, to whichever of his friends he wished to show his remembrance or friendliness. He sent food around also to those in whom he was pleased either in how they stood guard, in how they served at court, or in any sort of action, indicating that he did not fail to notice those who wished to gratify him. (4) He even used to honor his servants with food from his table, whenever he praised one of them. He also had all the servants’ food placed on his own table, thinking that even in this way he would engender a certain goodwill, just as it does with dogs. If he wished that any of his friends be courted by large numbers, he sent from his table to them as well. And still even now, all court more those to whom they see things sent from the table of the king, believing that they are the ones in honor and competent, if they need anything, to get it done. Moreover, what is sent from the king does not bring delight only because of what has been said, but what comes from the king’s table really differs greatly also in the pleasure it affords.13 (5) That this is so, however, is nothing amazing, for just as also the other arts have been developed to an exceptional degree in great cities, in the same way the food of a king has been labored over to a very exceptional degree. In small cities, the same person makes a bed, a door, a plow, a table, and this same person is frequently a house builder too, and he is content if he gets enough customers to support him even in this way. It is impossible, then, for a human being who does many things by art to do them all nobly. In great cities, because many people are in need of each kind of artisan, even one art suffices for supporting each—and frequently not even one whole art, but one person makes men’s shoes, another women’s. There are places also where one is supported merely by sewing shoes, and another by cutting them out, and another by cutting only the uppers, and another who does none of these things but puts them together. It is by necessity, then, that he who passes his time engaged in a narrower work certainly be compelled to do it best. (6) The same thing holds for what pertains to one’s dwelling, for it is by necessity, I think, that whoever has the same person make his bed, adorn his table, knead, and make different sauces at different times must be content with each thing in just whatever way it may turn out. But where it is a sufficient work for one person to boil meats, for another to roast them, for another to boil fish, for another to roast them, for another to make loaves of bread—and not even loaves of all kinds, but it is sufficient if he provides some one form that is well regarded—it is by necessity, I think, that each develops in quite an exceptional way such things as are done like this.
(7) So by doing such things, he went far beyond everyone in courting with food. How he used to win great victories courting also in all other ways I shall now narrate. For although he far surpassed human beings in receiving the greatest income, he surpassed human beings still much more in giving the most gifts. Cyrus began it, and giving on a large scale still continues with the kings even now. (8) Whose friends are visibly richer than those of the king of the Persians? Who visibly adorns his associates with robes more beautifully than does the king? Whose gifts are recognized so readily as some of those from the king are—bracelets, necklaces, and horses with golden bridles? For it is not possible there, of course, for anyone to have these things except him to whom the king gives them. (9) Who else, by the magnitude of his gifts, is said to make people prefer himself to their brothers, to their fathers, and to their children? Who else was able to take vengeance on enemies who were a journey of many months in distance as was the king of the Persians? Who else besides Cyrus, after overturning an empire, was called “father” when he died? This is the name, clearly, of one who confers benefits rather than of one who takes things away.
(10) We learned that he also acquired the so-called Eyes of the king and Ears of the king in no other way than by giving gifts and honors. For by richly benefiting those who reported what it was opportune for him to learn, he made many human beings keep their ears and eyes open for things to report that would benefit the king. (11) Consequently, of course, it came to be believed that there were many Eyes of the king, and many Ears. But if someone thinks that one is chosen to be an Eye for the king, he does not think correctly, for one person would see little, and little would one hear. And it would be as if others were ordered to neglect it, if this [task] were assigned to one person only. Moreover, people would know that they needed to be on their guard against whomever they recognized as an Eye. So it is not like this, but the king listens to everyone who professes that he has heard or seen something worthy of care. (12) Thus there are believed to be many Ears of the king, and many Eyes; and people are everywhere afraid to say what is not advantageous to the king, just as if he were listening, and afraid to do what is not advantageous, just as if he were present. There is no way, therefore, anyone would have dared to mention anything disparaging about Cyrus to anyone else, but each was disposed to whoever was present as if they all were Eyes and Ears of the king. As for human beings being disposed to him like this, I do not know how one could explain it more than to say he was willing to do great benefactions in return for small.
(13) It is not to be wondered at, of course, that he, who was wealthiest, exceeded in the greatness of his gifts. That he was superior in attending to and caring for his friends, even though he was king, is more worthy of mention. It is said, then, to have been apparent that there was nothing at which he would have been so ashamed at being defeated as in the service of his friends. (14) And an argument of his is remembered that says the functions of a good shepherd and a good king are similar, for he said that just as the shepherd ought to make use of his flocks while making them happy (in the happiness of sheep, of course), so a king similarly ought to make use of cities and human beings while making them happy. So it is not to be wondered at, if in fact he was of this judgment, that he competed to be superior to all human beings in service.
(15) Cyrus is said to have made also the following beautiful display to Croesus, when the latter warned him that he would become poor because he was giving many things away, when it was possible for him to put more treasuries of gold in his house than did any other one man.
(16) And Cyrus is said to have asked, “And how much money do you think that I would have now if I had been gathering gold together in the way you bid for as long as I have been ruling?”
And Croesus mentioned a very big number.14 And Cyrus said to this, “Come, Croesus, send a man whom you trust in the highest along with Hystaspas here. Hystaspas, go around to my friends and tell them that I need gold for a certain action, for I really do need some more. Order them each to write down how much money they are able to provide me, to put their seal on their letter, and to give it to Croesus’ servant to carry here.”
(17) After writing down what he had said, and sealing it, he gave it to Hystaspas to carry to his friends. He also wrote that all should receive Hystaspas as a friend of his. After he had come back and Croesus’ servant had brought back the letters, Hystapas said, “King Cyrus, you must now treat me as a wealthy man, for I am here with many gifts because of what you wrote.”
(18) And Cyrus said, “He is already one treasury for us, Croesus. Examine the others and calculate how much money is ready if I need to use any.”
It is said, of course, that on calculation Croesus found that there was many times as much as he had told Cyrus he would now have in his treasuries if he gathered it together. (19) When this was clear, it is said that Cyrus said, “Do you see, Croesus, that I too have treasuries? But you bid me to gather them together beside me and hence to become envied and hated because of them, and, further, after appointing mercenaries to guard them, you bid me trust them. I, on the other hand, make these friends of mine wealthy and believe that they are treasuries and, at the same time, that they are more trustworthy guards both of myself and of our good things than if I appointed garrisons of mercenaries. (20) And I will tell you another thing. Not even I myself, Croesus, am capable of becoming superior to that by which the gods, when they put it into the souls of human beings, made us all poor: I too am insatiable for money, just as others are. (21) I think that I differ from most people by this, however. Whenever they acquire an abundance in excess of what suffices, they bury some of it, they let some of it spoil, and because of their counting, measuring, weighing, cleaning, and guarding, the rest of it gives them trouble. And even though they have so much inside their houses, they neither eat more than they are able to bear, for they would burst, nor do they wear more clothes than they are able to bear, for they would suffocate, but with their superabundant valuables they get only trouble. (22) I serve the gods, and I desire always more. Yet when I acquire, I minister to the needs of my friends with what I see to be an abundance in excess of what suffices for me. By enriching and benefiting human beings, I acquire goodwill and friendship, and from these I harvest safety and glory. These neither spoil nor harm us by overabundance, but glory, to the extent there is more of it, becomes that much greater, more noble, and lighter to bear, and it frequently makes lighter even those who bear it. (23) Know this too, Croesus: I do not hold those to be happiest who possess the most and guard the most. If this were so, those who guard the walls would be the happiest, for they guard everything in cities. But he who is able to acquire the most while keeping to what is just and to use the most while keeping to what is noble, him do I believe to be happiest.”15 And of course Cyrus openly acted in just the way he spoke.
(24) In addition to these things, he reflected that if they pass their time in good health, the majority of human beings make preparations so that they will have required provisions, and they put money aside with a view to the life led by people in good health. He saw on the other hand that they did not care much about seeing that they have what is advantageous, in the event they become sick. So he decided to work at this. By his willingness to pay for them, he secured the best doctors for himself. As for as many tools, drugs, foods, or potions as any one of them said would be useful, there was none of these that he did not provide and treasure up for himself. (25) And whenever anyone fell sick whom it was opportune to court, he investigated and provided everything needed. And Cyrus acknowledged his gratitude to the doctors when one of them cured anyone using something taken [from him].
(26) These and many such others, then, were the things he contrived with a view toward being in first place for those by whom he wished to be loved.
From the instances in which he announced contests and set out prizes, wishing to implant a competitiveness over noble and good works, Cyrus received praise for taking care that virtue be practiced. For the best, however, these contests against each other injected strife as well as competitiveness. (27) In addition to these things, Cyrus established it as a law that whenever a judgment should be required, whether in a civil suit or over a disputed contest, those who required the judgment must concur on the judges. Now it is clear that both antagonists would aim at having the best [men] and those who were especially their friends as judges. The one who was not victorious would envy those who were, and he would hate those who had cast their judgments against him. The one who was victorious, on the other hand, would lay claim to have been victorious because of his justice, and he would consequently hold that he did not owe gratitude to anyone. (28) And like others who inhabit cities, those who wished to be first in Cyrus’ friendship would also be envious of one another, and consequently most of them wished one another to be simply out of the way rather than do anything for their mutual good. So this makes it clear how he contrived that all those who were superior would love him more than each other.
(1) Now we will narrate how Cyrus for the first time marched in procession out of his palace, for it seems to us that the majesty of the procession itself was one of the arts contrived so that his rule not be easy to hold in contempt. So first, before the procession, he called to himself those of the Persians and of the allies who held offices, and he gave them Median robes. Then for the first time did the Persians put on the Median robe. As he distributed them he told them he wished to march to the sanctuaries that had been chosen for the gods and to sacrifice with them. (2) “So after you adorn yourselves with these robes in the morning,” he said, “report at the gates before the sun rises, and station yourselves in whatever way Pheraulas the Persian declares to you in my name. And when I lead, follow in your stated place. If it seems to any of you that it would be more noble to march in any way other than as we now will, teach me when we get back, for everything needs to be established in whatever way seems noblest and best to you.” (3) After he distributed the most beautiful robes to those who were superior, he brought out still other Median robes, for he had prepared very many, sparing cloaks of neither purple, nor sable, nor scarlet, nor dark red. After distributing a share of these to ea h of the leaders, he bade them adorn their own friends with them, “just as,” he said, “I am adorning you.”
(4) And one of those present asked him, “What about you, Cyrus? When will you adorn yourself?”
He answered, “Why, do I not seem to you to be adorning myself even now by adorning you? Do not worry; if I am able to benefit you who are my friends, I will appear noble in whatever robe I happen to have.”
(5) Thus they went away, and sending for their friends, they adorned them with the robes.
Cyrus believed that Pheraulas, who was from the class of Commoners, was intelligent, a lover of beauty, good at putting things in order, and not unconcerned with gratifying him (he was the one who once supported his plan that each be honored in accord with his merit).16 So he called him in and deliberated with him about how he could make his procession most noble for those of goodwill to see, and most frightening for those who harbored ill will. (6) After the two of them considered it and reached the same conclusions, he bade Pheraulas take care that the procession on the next day turn out in just the way they decided would be noble. “I have told everyone to obey you concerning the order of the procession,” he said. “But that they may hear your commands with greater pleasure, take these tunics and bring them to the leaders of the spearmen, give these cavalry cloaks to the leaders of the knights, and these other tunics to the leaders of the chariots.” (7) So he took them and carried them. When the various leaders saw him, they each said, “Are you not great, Pheraulas, since you will put even us in order and tell us what we must do!”
“No, by Zeus,” said Pheraulas, “not only [am I not great], but I will even be a baggage carrier. At least I am now carrying two cloaks, one for you and one for someone else. You, however, may take whichever of them you wish.”
(8) As a consequence, of course, the one receiving the cloak forgot his envy, and he immediately consulted him about which he should take. And he, after giving advice about which was better, also said, “If you accuse me for having given the choice to you, when I serve you in the future, you will find me to be a different sort of servant.”
So Pheraulas, after making the distribution in the way he had been ordered, immediately began taking care that each particular for the procession would be as noble as possible.
(9) When the next day came, everything was clean before sunrise. Rows of troops stood on each side of the road, just as they still stand even now wherever the king is going to march, and between these rows it is not possible for anyone who has not been honored to enter. Troops with whips were stationed there, who struck anyone who became an annoyance. First of all, in front of the gates there stood about four thousand of the spearmen, four deep, two thousand on each side of the gates. (10) And all the knights were present, having dismounted from their horses and passed their hands through their robes, just as they pass them through even now, whenever the king sees them.17 The Persians stood on the right, the other allies on the left side of the road, and the chariots were similarly half on each side.
(11) When the gates of the king’s palace opened, first some very beautiful bulls were led out, four abreast, for Zeus and for whichever of the other gods the Magi prescribed, for the Persians think that they must rely on experts in what concerns the gods much more than in other things. (12) After the cattle, horses were led as a sacrifice for the Sun. After these, a chariot was led out, drawn by white horses, wreathed and with yokes of gold, consecratec tu Zeus. After this, a chariot drawn by white horses [consecrated to] the Sun, and these too were wreathed like the ones before. After this, another chariot was led out, the third, its horses covered with scarlet, and men followed behind it carrying fire on a great altar.
(13) After these, Cyrus himself then appeared from the gates. He was on a chariot, with an upright tiara and a purple tunic mixed with white (it is not possible for anyone else to have one mixed with white), with red pants about his legs, and with a robe entirely purple. He also had a band around his tiara, and his relatives also had this same sign, and even now they have this same sign. (14) He had his hands outside of his sleeves. A tall driver rode beside him, yet shorter than he (either really or in some other way), and Cyrus appeared much taller.18 On seeing him, all prostrated themselves, either because some had been ordered to initiate it or because they were stunned by the display and by Cyrus’ seeming to appear tall and beautiful. Previously, no one of the Persians used to prostrate himself before Cyrus. (15) When Cyrus’ chariot advanced, the four thousand spearmen took the lead, with two thousand following along on either side of the chariot. Then followed his personal mace bearers with their spears, about three hundred of them, adorned and on horses. (16) Next horses that had been raised for Cyrus came by, with golden bridles and covered with embroidered blankets, about two hundred. After these, two thousand lancers. After these, the first ten thousand who became knights, ordered to a depth of one hundred on all sides. Chrysantas led them. (17) After these another ten thousand Persian knights similarly ordered, and Hystaspas led them. After these, another ten thousand similarly ordered, and Datamas led them. After these, another [ten thousand], and Gadatas led them. (18) After these, Median knights; after these, Armenian; after these, Hyrcanian; after these, Cadusian; and after these, Sadan. After the knights, chariots ordered four abreast, and Artabatas the Persian led them.
(19) After he passed by, vast numbers of people followed along outside of the markers, each begging Cyrus for a different action. He thus sent some of the mace bearers to them, for three of these followed next to him on each side of his chariot to do this reporting. He ordered them to say that if someone needed anything from him, they should inform one of the cavalry commanders of what they wished, and he said that they in turn would tell it to him. So immediately going away from him, of course, they went to the knights, each deliberating about whom he should approach. (20) Cyrus sent someone to those of his friends whom he wished to be most courted by the human beings, and calling them to him one by one, he spoke to them like this, “If any of those following along informs you of something, pay no attention to anyone who seems to you to say nothing important, but whenever someone seems to ask for what is just, report it to me so that we may deliberate in common and accomplish it for them.”
(21) When he called, the others certainly responded by riding hard, thus strengthening Cyrus’ rule and showing that they were exceedingly obedient. Yet there was a certain Daiphemes, a human being whose manner was rather clumsy, who thought that he would appear to be more free if he did not respond quickly. (22) When Cyrus noticed this, before this fellow came to him and conversed with him, he sent one of his mace bearers and ordered him to tell him that he was no longer needed; nor did he call him ever after. (23) When one who was called later than Daiphemes arrived sooner, Cyrus gave him one of the horses that were following along and ordered one of the mace bearers to lead it away for him, wherever he should direct. This seemed to those who saw it to be an honor, and accordingly many more human beings paid him court.
(24) When they arrived at the sanctuaries, they sacrificed to Zeus and made a holocaust of the bulls; then they sacrificed to the Sun, making a holocaust of the horses. Then slaughtering victims to the Earth, they did as the Magi directed; then [they slaughtered victims] to the heroes that inhabit Syria.
(25) After this, since it was beautiful country, he pointed out a goal about five stadia distant,19 and told each tribe to race its horses there with all their might. He himself rode with the Persians, and he was victorious by far, for horsemanship had been a special care of his. Of the Medes, Artabazus was victorious, for Cyrus had given him his horse; of the Syrians who had revolted, Gadatas; of the Armenians, Tigranes; of the Hyrcanians, the son of the cavalry commander. Of the Sacians, a private man with his horse left the other horses nearly half a racecourse behind. (26) Then Cyrus is said to have asked the youth whether he would accept a kingdom in return for his horse. He answered, it is said, “I would not accept a kingdom for it, but I would accept a good man’s gratitude.”
(27) And Cyrus said, “And I am certainly willing to show you where, even if you throw with your eyes shut, you could not fail to hit a good man.”
“By all means, then, show me, and I will throw with this clod,” the Sadan said, picking one up.
(28) And Cyrus showed him where most of his friends were, and he shut his eyes, threw the clod, and hit Pheraulas as he rode by, for Pheraulas happened to be conveying an order from Cyrus. Even though he had been struck, he did not turn around, but he went off where he had been ordered. (29) On looking up, the Sadan asked whom he had hit.
“By Zeus,” he said, “none of those who are present.”
“But certainly not any of those who are absent,” said the youth.
“Yes, by Zeus,” said Cyrus, “you hit that one who is riding his horse so fast beside the chariots.”
“And why,” he asked, “did he not even turn around?”
(30) And Cyrus said, “Because he is a madman, as it seems.”Hearing this, the youth went off to investigate who he was, and he found Pheraulas with his chin quite covered with earth and blood, for having been hit, his nose was bleeding. (31) When he approached him, he asked whether he had been hit.
He answered, “As you see.”
“Then I am giving you this horse,” he said.
He asked, “In return for what?”
Then the Sacian narrated the matter, and said in conclusion, “And I think that I have not failed to hit a good man.”
(32) And Pheraulas said, “But if you were moderate, you would give it to someone wealthier than I; yet, as it is, I will accept it. I pray to the gods, who brought it about that I was hit by you, to grant that I bring it about that you not regret your gift to me. And now mount my horse and ride off. I will come to you another time.” So thus they made their exchange.
Of the Cadusians, Rhathines was victorious.
(33) He also raced the chariots by individual tribes. To all the victors he gave cattle, so that they might sacrifice and feast, and cups. He himself also took the ox as his prize for victory, but his share of the cups he gave to Pheraulas, because he thought he had beautifully organized the procession from the king’s palace. (34) Thus the procession from the king’s palace as then established by Cyrus still endures even now, except that the sacred victims are absent when [the king] does not sacrifice. When these things came to an end, they came back again into the city and went to their lodgings. Those who had been given houses went to them; those who had not went with their companies.
(35) When he invited over the Sacian who had given him the horse, Pheraulas entertained him and provided him with things in abundance. When they had dinner, he filled up the cups he had received from Cyrus, drank to him, and gave them to him as a gift. (36) On seeing many beautiful couch and bed spreads, much beautiful furniture, and many servants, the Sacian said, “Tell me, Pheraulas, were you among the wealthy even at home?”
(37) And Pheraulas said, “What do you mean, wealthy? I was unmistakably one of those who lived by the work of his own hands, for it was with difficulty that my father educated me in the education of the boys, while he himself worked to support me. When I became a youth, he was not able to support me in idleness, so he led me off into the country and bade me work. (38) Then, of course, I supported him in return, while he lived, I myself digging and sowing a very small bit of earth, yet not a worthless one, but the most just of all, and from what seed it received, it nobly and justly gave back a return of both the seed itself and some interest, but not much at all. Once, owing to its gentility, it gave back a return of twice what it received.20 So this is how I used to live at home. Everything you see now Cyrus gave me.”
(39) And the Sadan said, “You blessedly happy person, both in other respects and in this very thing, that you have become rich after having been poor. I think that it is much more pleasant for you to be rich because you have become rich after having been hungry for money.”
(40) And Pheraulas said, “Do you suppose, Sadan, that I now live with an increase of pleasure in keeping with the increase in my possessions? Do you not know that I now eat, drink, sleep in no way more pleasantly than then when I was poor? As to there being more, here is what I gain: I need to guard more, to distribute more to others, and to have the trouble of having more to take care of. (41) For now, of course, many servants demand food of me, many demand drink, and many demand clothes. Others need doctors, and another comes in carrying either sheep that have been mangled by wolves, or cattle that have fallen off cliffs, or professing that a disease has come upon the flocks. Consequently, I think,” said Pheraulas, “that I am in more·pain now because I have many things than I was before because I had few.”
(42) And the Sadan said, “But by Zeus, when they are safe and sound, to see your many things brings you many times as much delight as I have.”
And Pheraulas said, “Having money is not so pleasant as losing it is painful. You will know that I speak the truth. For of the wealthy, no one is compelled by his pleasure to lose sleep, but of those who lose something, you will see that no one is able to sleep, for they experience such pain.”
(43) “No, by Zeus,” said the Sadan. “Nor would you see any one of those who get something nodding off, for they experience such pleasure.”
(44) What you say is true,” he said, “for if having were just as pleasant as getting, then the wealthy would by far exceed the poor in happiness. And doubtless there is a necessity, Sacian, that he who has a lot also spend a lot on gods, on friends, and on guests. Be assured that whoever is intensely pleased by money also feels intense pain on spending it.”
(45) “By Zeus,” said the Sadan, “but I am not one of these, but I believe that this is happiness, to have a lot and spend a lot.”
(46) “Why then, by the gods,” said Pheraulas, “do you not become very happy at once and make me happy? Take all these things and possess them, and use them however you wish. Support me in no other way than as a guest, or even more cheaply than a guest, for it will suffice for me to share in whatever you have.”
(47) “You are joking,” said the Sadan.
And Pheraulas swore and said that he was speaking seriously. “I will attain even other things for you from Cyrus, that you not pay court at Cyrus’ gates or go on campaign. But you just stay at home and be wealthy, and I will do these things both on your behalf and on mine, and if I get anything good from service at Cyrus’ court, or from some campaign, I will bring it to you, in order that you may rule over still more. Only free me from this care, for if I have leisure from this, I think that you will be useful in many respects to both Cyrus and me.”
(48) With things having been said like this, they agreed to these terms and acted on them. And the one held that he had become happy, because he ruled over much money; the other, on the other hand, believed that he was most blessedly happy, because he had a steward who provided him leisure to do whatever was pleasant to him.
(49) Pheraulas’ character was companion-loving, and nothing seemed so pleasant or beneficial to him as to serve human beings, for he held human beings to be the best of all the animals and the most grateful. He saw that those who are praised by someone praise them eagerly in return; that they try to gratify in return those who have gratified them; that those whom they regard as being well disposed to them they are well disposed to in return; that those whom they know love them, these they are not able to hate; and that they are more willing than all other animals to return their parents’ services, both when they are alive and after they are dead. He judged the other animals to be more ungrateful and more unfeeling than human beings. (50) Thus, of course, Pheraulas was exceedingly pleased that it would be possible for him, having been set free of the care of the rest of his possessions, to be busy over his friends, and the Sadan because, having many things, he also had much to make use of. The Sadan loved Pheraulas because he always brought in something further, and he loved the Sadan, because he was willing to take everything in and, even though he always had more to take care of, gave him no less leisure. So these, then, passed their time like this.
(1) After he had sacrificed, when Cyrus was giving a victory feast, he invited those of his friends who had been especially evident both in their wish to elevate him and in their honoring of him with the greatest goodwill. With them he invited also Artabazus the Mede, Tigranes the Armenian, the Hyrcanian cavalry commander, and Gobryas. (2) Gadatas ruled the mace bearers for him, and the whole way of life inside was arranged in the order he selected. Whenever any guests dined together with Cyrus, Gadatas did not even sit down; rather, he took care of things. But whenever it was they themselves, he dined together with Cyrus, for he21 took pleasure in being with him. In return, he was honored with many great things both by Cyrus and, because of Cyrus, also by others.
(3) When guests came to dinner, he did not seat each of them at random, but whomever he honored most he sat by his left hand, on the grounds that this side was more vulnerable to treachery than the right. He sat the second by his right hand, the third back again on the left, the fourth by the right, and so forth, if there were more. (4) It seemed to him to be good to make clear the way he honored each because of this: Wherever human beings think that the one who is best will neither be heralded nor receive prizes, here it is clear that they are not competitively disposed toward each other. Yet wherever the best person is especially evident in getting the advantage, here all are also evident contending with the greatest enthusiasm.Cyrus thus made it clear who the superiors were in his company, beginning immediately from one’s sitting and standing position. He did not establish one’s assigned seat in perpetuity, however, but he made it customary to advance by good works into a more honored seat, and if one slacked off, to retreat into a seat of diminished honor. He used to be ashamed if the one seated first were not evident in having the most good things from him. And things having come to be like this in Cyrus’ time, thus do we perceive them enduring still even now.
(6) When they were dining, it seemed to Gobryas that it was not at all amazing for a man who ruled many people to have many things. Yet it did seem amazing that Cyrus, who was faring so very well, should not be alone in consuming whatever it might seem pleasant to him to take, but he took on the work of asking those present to share in it. He often saw him sending things in which he happened to be pleased even to some of his absent friends. (7) Consequently, when they had dined and Cyrus passed around all the many things there were from his table, Gobryas then said, “Cyrus, I held before that you most surpassed human beings in being the most skilled general. Now I swear by the gods that you seem to me to surpass them more by your benevolence than by your generalship.”
(8) “Yes, by Zeus,” said Cyrus. “And I display the works of benevolence with much more pleasure than those of generalship.”
“Why?” said Gobryas.
“Because one must display the one by harming human beings, the other by benefiting them.”
(9) After this, when they were drinking, Hystaspas asked Cyrus, “Cyrus, would you be annoyed with me if I should ask you what I wish to learn from you?”
“But by the gods,” he said, “I would be annoyed with you in the opposite case, if I should perceive you being silent on those points that you wished to ask.”
“Tell me, then,” he said, “have I ever not come when you have called?”
“Do not say such a thing!” said Cyrus.
“But if I obeyed, did I obey in a leisurely fashion?”
“No, not like this.”
“Once something was ordered, did I not do it for you?”
“I do not accuse you in this regard,” he said.
“Has it ever happened that you have detected me doing what I do without enthusiasm or pleasure?”
“Least of all,” said Cyrus.”
(10) “Then why, by the gods,” he said, “did you write that Chrysantas is to be seated in a more honored place than I?”
“And shall I tell you?” said Cyrus.
“By all means,” said Hystaspas.
“And you in turn will not be annoyed with me when you hear the truth?”
(11) “I shall be pleased,” he said, “if I know that I am not treated unjustly.”
“Then in the first place, Chrysantas here did not wait for our call; he instead reported before he was called, for the sake of our affairs. Secondly, not only did he do what was ordered; he also did what he himself knew would be better for us if it were done. Whenever it was necessary to say something to the allies, he counseled me on what he thought it fitting for me to say. Whatever points he perceived that I wished the allies to know, but was ashamed to say about myself, he said himself, declaring them as his own judgment. Consequently, in these matters at least, what prevents him from being even better for me than I am myself? And as for himself, he always says that his present possessions suffice, but for me it is always evident that he considers what possible further acquisition would be beneficial; and he rejoices and takes pleasure in what is noble for me much more than I do.”
(12) To this Hystaspas said, “By Hera, Cyrus, I am pleased I asked you this.”
“Why in particular?” said Cyrus.
“Because I shall try to do this. Of one thing only am I ignorant,” he said. “How should I make clear my delight in what is good for you? Must I clap my hands? Must I laugh? What must I do?”
And Artabazus said, “You must dance the Persian dance.”
At this, of course, a laugh arose.
(13) As the drinking party advanced, Cyrus asked Gobryas, “Tell me, Gobryas, do you think it would be more pleasant for you to give your daughter to one of these now than when you first came together with us?”
“Shall I too tell the truth?” said Gobryas.
“Yes, by Zeus,” said Cyrus, “since no question requires a lie.”
“Then be assured,” he said, “that I would do so with much more pleasure now.”
“And would you be able,” said Cyrus, “to say why?”
“Then speak.”
(14) “Because then I saw them bearing labors and risks with enthusiasm, but now I see them bearing good things moderately. It seems to me, Cyrus, to be more difficult to find a man who bears good things nobly than one who bears evil things nobly, for the former infuse insolence in the many, but the latter infuse moderation in all.”
(15) And Cyrus said, “Did you hear, Hystaspas, Gobryas’ saying?”
“Yes, by Zeus,” he said. “And if he says many more such things, he will get me as a suitor for his daughter much more than if he shows me many cups.”
(16) “Indeed I have many such writings, which I shall not refuse you if you take my daughter as your wife. But as for my cups, since it appears to me you cannot stand them, I do not know whether I may not just give them to Chrysantas here, since he has usurped also your seat.”
(17) “And certainly,” said Cyrus, “Hystaspas and you others here, if you speak to me when one of you is getting ready to marry, you will know what sort of colleague I shall be for you.”
(18) And Gobryas said, “And if someone wishes to give his daughter away, to whom must he speak?”
“To me,” said Cyrus, “also about this, for I am very clever in this art.”
“Which?” said Chrysantas.
(19) “Knowing whatsort of marriage would be harmonious for each.”
And Chrysantas said, “Tell me, by the gods, what sort of wife you think would be harmonious for me in the most noble way.”
(20) “First,” he said, “a short one, for you yourself are also short. And if you marry a tall one, if you ever wish to kiss her when she is standing up, you will need to jump up, like a puppy.”
“In this,” he said, “you are taking forethought correctly, for I am not at all a jumper.”
(21) “Next,” he said, “a snub-nosed wife would be of great advantage to you.”
“Why is this so?”
“Because you are hook-nosed. Be assured, then, that snub-nosedness would harmonize best with hook-nosedness.”
“You are also saying,” he said, “that a dinnerless person would harmonize with one who had dined well, just as I now have.”
“Yes, by Zeus,” said Cyrus, “for the stomach of those who are full hooks out, but that of the dinnerless is snubbed.”
(22) And Chrysantas said, “By the gods, would you be able to say what sort of wife would be advantageous for a cold king?”
Here, of course, Cyrus burst out laughing and the others did likewise. (23) While they were laughing, Hystaspas said, “I am very jealous of you in your kingship, Cyrus, especially for this.”
“For what?” said Cyrus.
“Because you are able to provide a laugh even though you are cold.”
And Cyrus said, “Then would you not pay a great deal to have been the one who had said these things, and to have it reported to the woman with whom you wish to enjoy the reputation of being urbane?”
It was in this way, then, that these things were said in jest.
(24) After this he brought out some feminine adornment and told Tigranes to give it to his wife, because she had courageously campaigned along with her husband; and for Artabazus, a golden cup; and for the Hycarnian, a horse; and he gave also many other beautiful gifts.
“Too you, Gobryas,” he said, ‘1 shall give a husband for your daughter.”
(25) “Then you will please give me,” said Hystaspas, “in order that I may receive the writings.”22
“And do you have substance worthy of what the girl has?”23
“Yes, by Zeus,” he said, “in valuables worth many times as much as hers.”
“And where,” said Cyrus, “is this substance of yours?”
“Here,” he said, “where you are sitting, since you are my friend.”
“This suffices for me,” said Gobryas. And immediately stretching out his right hand, he said, “Give him, Cyrus, for I accept him.”
(26) Taking the right hand of Hystaspas, Cyrus gave it to Gobryas, and he accepted it. After this he gave many beautiful gifts to Hystaspas, in order that he might send them to the girl. Drawing Chrysantas over, he kissed him.
(27) Artabazus said, “By Zeus, Cyrus, the cup you gave to me and your gift to Chrysantas are not of similar gold.”
“But I will give one to you too,” he said.
He next asked, “When?”
“After thirty years,” he said.”
“Be prepared, then, for I will be waiting and will not die.”
So then the tent party ceased in this way. When they stood up, Cyrus also stood up and escorted them to the door.
(28) On the next day, he dismissed to go home each of those who willingly became his allies, except as many of them as wished to dwell with him. To these he gave land and houses, and even now the descendants of those who then remained still have them. Most of them are Medes and Hyrcanians. After giving many gifts to those who were going away, and giving them no reason to complain, he dismissed both the rulers and the soldiers. (29) After this he distributed to the soldiers in his circle as much money as he took from Sardis. To the brigadier generals and to his personal aides he gave things selected with a view to the worth of each, and he divided the rest. Giving a share to each of the brigadier generals, he allowed them to distribute it just as he himself had distributed it to them. (30) They gave out the rest of the money, each ruler assessing those who ruled beneath himself. Finally, the rulers of six assessed the privates beneath themselves and gave out the last things in accord with the worth of each. Thus all received their just share.
(31) When they received what was then given, some said things like this about Cyrus: “He himself has a lot, I suppose, since he has given so much to each of us.” Others of them said, “What do you mean ‘a lot’? Cyrus’ character is not such as to make money; rather, he takes pleasure in giving more than in acquiring.”
(32) On perceiving these arguments and opinions about himself, Cyrus gathered together his friends and chief aides, all of them, and he spoke as follows: “Men, friends, I have seen human beings who wish to seem to possess more than they have, thinking that in this way they would appear to be more free.24 These people seem to me to bring on the opposite of what they wish. For when one who seems to have a great deal does not manifestly benefit his friends in accord with the worth of his substance, it seems to me to smack of illiberality. (33) On the other hand, there are those who wish that what they have not be noticed. Now these too seem to me to be worthless to their friends, for when their friends are in need, because these friends do not know what their companions’ possessions are, they frequently do not report their neediness to them; instead, they are overcome.25 (34) This seems to me to belong to one who is most straightforward, that he make his power manifest and contend on this basis over nobility and goodness. And I wish to show you all my possessions it is possible to see, and to describe all those it is not possible to see.”
(35) Having said this, he showed them many beautiful possessions, and what had been deposited so as not to be easy to see he described. In conclusion he spoke as follows: (36) “Men, you must hold all these things to be no more mine than yours, for I am gathering them neither to spend them myself nor to use them up myself (for I would not be able). I do so rather so that I am able to give gifts whenever one of you does something noble and, if any of you believes he needs something, so that he may come to me and take whatever he happens to need.” These things were said like this.
(1) As soon as the situation in Babylon seemed fine to him, so that he might travel out, he began preparing for an expedition to Persia, and he directed the others to do likewise. When he believed he had enough of what he thought he needed, then, of course, he moved out. (2) We will describe this too, how—even though it was a great expedition—he made camp and broke camp in good order and how he quickly took a position where it was required, for wherever the king camps, all those in the king’s circle take the field with their tents, both summer and winter. (3) Cyrus immediately adopted the custom of pitching his tent facing the east. Next he determined, first of all, how far distant from the king’s tent his bodyguards should pitch their tents; then he showed a place on the right for the breadmakers, and one on the left for the saucemakers, and another on the right for the horses, and another on the left for the rest of the pack animals. He also arranged the other things so that each knew his own place, in both size and location. (4) When they break camp, each gathers together the equipment he has been assigned to use, and others in their turn put it up on the pack animals. Consequently, all the baggage carriers come at the same time to the pack animals assigned to carry things, and all at the same time load these animals, each his own. Thus, of course, the same time suffices to load up and carry off all tents as it does for one. (5) So it is also in regard to making camp. And regarding the preparation of all provisions at the right time, what must be done is similarly assigned in shares to each. And because of this, the same time suffices for everything to be done as for one part. (6) Just as each servant involved with provisions had a fitting place, so also those who bore arms for him both had a place in the camp suited to each sort of armament and knew which it was, and all took positions about which there could be no doubt. (7) Cyrus held orderliness to be a noble practice also in a household, for whenever anyone needs anything, it is clear where he needs to go to get it. But he believed the orderliness of the divisions of an army to be still more noble by far, insofar as the opportunities for using things in war are more sudden and the errors from being late more costly. He saw possessions26 of the greatest worth arising in wars when things are on hand in opportune moments. He therefore was especially careful about such orderliness.
(8) And he himself, in the first place, established himself in the middle of the army camp, on the grounds that this was the strongest place. Next, he had his most trusted troops around himself, as was his custom; and in a circle around these he kept both knights and charioteers. (9) He believed that these too needed a strong place, because they encamp without having any of the weapons with which they fight ready at hand, but they need a lot of time for arming, if they are going to be useful. (10) On the right and the left of both him and the knights was a place for targeteers; and next there was a place for archers both in front of and behind himself and the knights. (11) Hoplites and those with the great shields he had in a circle around everything, like a wall, in order that if it should be at all necessary to get the knights ready, having those most able to stand fast in the front would provide them safety for arming. (12) As he had the hoplites sleep in order, so also with the targeteers and the archers. Thus, if there should be some need even at night, just as the hoplites are prepared to strike whoever comes within reach, so also the archers and the spearmen, if any approach, might promptly throw their spears and shoot their arrows over the hoplites. (13) All the officers also had insignias over their tents.27 Just as also in cities moderate servants know the houses of most people, and especially of the chiefs, so also—of the troops in his camps—Cyrus’ aides both knew the places of the leaders and also recognized the insignias that each had. Consequently, they did not go searching for whomever Cyrus needed, but they ran along the shortest route to each. (14) And because the several divisions were not mixed, it was also much more clear when someone was in good order and if someone was not doing what was commanded. When things were like this, he held that if someone were to attack during night or day, the attackers would fall upon his camp as into an ambush. (15) And as for being a tactician, he held it not enough if someone should be able to stretch a phalanx out easily; or to deepen one; or to change a formation from a column into a phalanx; or to countermarch correctly with an enemy appearing from the right, from the left, or from behind; but he held that separating when necessary was part of tactics, and putting each part where it would be especially beneficial, and speeding up where it should be necessary to get the jump on the enemy—all these and such things he believed to belong to the man skilled in tactics, and he took similar care on all of these points. (16) On his marches, he always marched with a view to the circumstances, but in his army’s camp, he positioned things, for the most part, as has been said.
(17) When in their march they were beside Media, Cyrus turned his course toward Cyaxares. When they greeted each other, first, of course, Cyrus told Cyaxares that a house had been selected for him in Babylon, as had official buildings, in order that he might be able to lodge in places of his own whenever he went there. Then he gave him many other beautiful gifts. (18) Cyaxares accepted them, and sent him his daughter bearing a golden crown, bracelets, a necklace, and a Median robe as beautiful as possible. (19) The girl crowned Cyrus, and Cyaxares said, “I give you, Cyrus, this woman, who is my daughter. Your father married the daughter of my father, from whom you were born. This is she whom you, when you were a boy, often tended when you stayed with us.28 And whenever anyone should ask her whom she would marry, she used to say, ‘Cyrus.’ Along with her I also give all of Media as a dowry, for I have no legitimate male children.”
(20) Thus he spoke, and Cyrus answered, “Cyaxares, I praise your family, your daughter, and your gifts, but I wish to concur with you on these things in conformity with the judgment of my father and mother.” So Cyrus spoke like this. Nevertheless, he gave the girl all gifts that he thought would gratify Cyaxares as well. Having done these things, he marched to Persia.
(21) When in his march he was at the borders of Persia, he left the rest of the army there, and he himself marched into the city with his friends, bringing sufficient sacred victims for all Persians to offer in sacrifice and feast on. He brought in such gifts as were fitting for his father, his mother, and other friends; and such as were fitting for magistrates, elders, and all the Peers. He gave [gifts] also to all the Persian men and Persian women, as many as the king still now gives whenever he arrives in Persia. (22) After this, Cambyses called the Persian elders and magistrates together, those who presided over the greatest matters. He also summoned Cyrus, and he spoke as follows: “Persian men and you, Cyrus, I am of goodwill toward you both, as is to be expected, for of you I am king, and you, Cyrus, are my son. It is just, then, that I say openly as many things as I think I know to be good for both of you. (23) Regarding past events, you [Persians] elevated Cyrus, giving him an army and establishing him as its ruler, and Cyrus, leading it with the [help of the] gods, made you, Persians, famous among all human beings, and honored in all Asia. Of those who campaigned with him, he both enriched the best and provided a wage and support for the many. By establishing a cavalry of Persians, he has made for the Persians a tie to the plains. (24) Now if in the future you will judge things in this manner, you will be the causes of many good things for each other. But if either you, Cyrus, being raised up by your present fortunes, undertake to rule Persians as you do others, with a view to your own special advantage, or you, citizens, envying him for his power, try to depose him from his rule, be assured that you will hinder each other from many good things. (25) In order that these things not occur, but good ones instead, it seems to me,” he said, “that, sacrificing in common and invoking gods as witnesses, you should make a compact: You, Cyrus, that if anyone marches against Persian land or tries to tear up Persia’s laws, you will give aid with all your strength; and you, Persians, that if someone either undertakes to depose Cyrus from his rule or if any of his subjects undertakes to revolt, you will give aid both to yourselves and to Cyrus, in whatever way he demands. (26) And as long as I am alive, the kingship in Persia is mine. When I die, it is clear that it belongs to Cyrus, if he is alive. Whenever he returns to Persia, it would be pious for you to have him offer in sacrifice on your behalf those sacred victims that I now offer. Whenever he is away, I think it would be noble for you if whoever from our family seems best to you would be the one to perform the [rites] of the gods.”
(27) Cambyses having said these things, they were so decided by Cyrus and the Persian authorities. Having made this compact at that time and having invoked gods as witnesses, even now the Persians and the king continue to act in this manner toward each other. When these things were done, Cyrus went away.
(28) When he was in Media on his return, since it seemed good to his father and mother, he married Cyaxares’ daughter, of whom there is still even now talk of her as having been very beautiful. Some writers say that he married his mother’s sister. But this girl would by all means have been an old woman. Having married, he immediately set out with [her].
(1) When he was in Babylon, he decided to send satraps to the subdued nations. Nevertheless, he wished that the commanders in the citadels and the colonels of the guards in the country listen to no one but himself. Thinking ahead, he foresaw that if any of the satraps became insolent because of their wealth and the number of their subjects and undertook to disobey him, he would immediately have rivals in the country.29 (2) So wishing to achieve this [force independent of the satraps], he resolved first to call his chief aides together and speak to them in advance, so that those who were going [out as satraps] might know the terms on which they were going. He believed that in this way they would bear these terms more easily. Otherwise, if he should establish someone as ruler and he should perceive these terms later, he thought they would bear it ill, believing that these terms stemmed from distrust of themselves. (3) So gathering them together, he spoke as follows: “Men, friends, in the cities that have been subdued, we have garrisons and their commanders, whom we left there at the time. Before I went away, I ordered them to busy themselves with nothing but keeping the fortresses safe. So since they have nobly guarded what has been assigned to them, I shall not deprive them of their rule, yet I have decided to send others as satraps, who will rule over the inhabitants and who, receiving the tribute, will both pay the garrisons their wage and pay for whatever else may be needed. (4) It also seems to me that whomever I trouble from among those of you who remain here by sending you out to these nations to do something, you should have lands and houses there, both so that a tribute may be brought to you here and so that you may be able to lodge in residences of your own whenever you go there.”
(5) This is what he said, and to many of his friends he gave houses and subjects throughout all the cities that had been subdued. Even now lands still remain for the descendants of those who received them then, different ones in different countries, but they themselves dwell beside the king.
(6) “It is necessary,” he said, “that we look for those going out as satraps to the various countries to be such as will remember to send also here whatever may be noble or good in each land, so that we who are here may share in the goods that arise from all places, for if something terrible arises anywhere, it will also be up to us to defend against it.”
(7) Having said these things, he then stopped the argument. Next, from those of his friends he knew desired to go on the stated terms, he selected those who seemed to be most suitable and sent them as satraps—Megabyzus to Arabia, Artabatas to Cappadocia, Artacamas to the Greater Phyrygia, Chrysantas to Lydia and Ionia, Adousius to Caria (just as they had asked), and Pharnuchus to the Phrygia on the Hellespont and Aeolia. (8) He did not send Persians as satraps over Cilicia, Cyprus, and the Paphlagonians, because they seemed to join the campaign against Babylon voluntarily. He did, however, order even these to pay tribute. (9) As Cyrus then established it, so even now the king still has guard posts in the citadels, and the guards’ colonels are appointed by the king and registered with the king. (10) He told all those being sent out as satraps to imitate all the things they saw him doing: First, that they establish a cavalry from the allies and Persians who were sent along with them, and charioteers as well; that they compel those who receive land and offices to come to court and, practicing moderation, to offer themselves up for the use of the satrap, if anything should be needed; that they educate at court also the children who are born, just as also was done with him; that the satrap take those in his court out hunting, and exercise both himself and his circle in military matters.
(11) “Whoever,” he said, “in proportion to his power, displays the most chariots, and the most and best knights, I shall honor as a good ally and as a good fellow guardian of the empire for both Persians and me. Let it be with you as it is with me, that the best are honored even by where they sit, and that you have a table like mine, which supports the members of the household in the first place but which then is adorned sufficiently for your friends to share in and to honor whoever does anything noble each day. (12) Acquire parks too, and raise wild animals, and neither yourselves ever sit down to your food without exercise nor throw fodder to unexercised horses. Since I am but one [person], I would not be able to preserve with human virtue all your good things. Rather, I must, being good and having good [men] with me, be a protector for you; and you, similarly, being yourselves good and having good [men] with you, must be allies to me. (13) I would wish that you also consider that I am not commanding slaves in any of the things that I prescribe to you. What things I say you need to do, I too try to do myself, all of them. Just as I order you to imitate me, so you too must teach those who have offices beneath you to imitate you.”
(14) So Cyrus then arranged these things like this. Still even now in the same way all the safeguards beneath the king are similarly maintained; all the rulers’ courts receive similar service; all the households, both great and small, are similarly managed; all the best of those on hand are honored by where they sit; all the expeditions are put in order in the same way; and all political actions are concentrated in a few who are in control.
(15) Having said how they each had to do these things, and having given a force to each, he sent them out. And he told all to make preparations in the expectation that there would be an expedition in the next year and a display of men, weapons, horses, and chariots.We considered also this practice that Cyrus began, as they say, and that still endures even now: Each and every year a man with an army goes on patrol in order that, if one of the satraps needs assistance, he may render it; and if anyone has become insolent, he may make him moderate; and if one neglects either the paying of the tribute or the guarding of the inhabitants, or if he disregards that the land is to be worked or anything else that has been ordered, he may straighten out all these things. If he is not able to, he reports back to the king; and when he hears about it, he deliberates about the one who is out of order. And these of whom it is often said that a son of the king is coming, or a brother of the king, or the Eye of the king, are those who go on patrol; and sometimes they do not appear, for each of them turns aside in the direction the king orders.
(17) We also learned still another contrivance of his for the greatness of his empire, one from which he quickly perceived how things were even at a very great distance. Having considered how long a distance a horse could complete in a day if it was ridden so as not to deplete its strength, he made stations for the horses at just this distance. In them he put horses and people to take care of them, and he ordered that the appropriate man at each post receive the letters brought in, and pass them on, and that he take in the tired horses and human beings and send on other fresh ones. (18) There are times, they say, when this travel is not halted even at night; instead, the nighttime messenger relieves the daytime one. These things being like this, some say that they complete this travel more swiftly than do cranes. But if they say this falsely, it is quite clear that this is nevertheless the quickest human travel on land. It is good to perceive everything as quickly as possible and to take care of it as quickly as possible.
(19) When the year was out, he assembled his army at Babylon, and he is said to have had up to one hundred and twenty thousand knights, up to two thousand scythed chariots, and up to six hundred thousand infantry. (20) When these were ready for him, he started the expedition on which it is said that he subdued all the nations that inhabit the land as one goes out of Syria as far as the Indian Ocean. 30 After this, it is said there was the expedition against Egypt and that Egypt was subdued. (21) At this point, the Indian Ocean bounded his empire to the east; the Black Sea to the north; Cyprus and Egypt to the west; and Ethiopia to the south. The limits of these borders are uninhabitable because of heat, in one case; by cold in another; by water in another; and by lack of water in another. (22) Making his habitation in their center, he himself spent seven months around wintertime in Babylon, for this place was warm. Around springtime, he spent three months in Susa. The peak of the summer heat he spent in Ecbatana, for two months. Acting in this manner, they say that he always spent his time in the warmth and the coolness of spring.
(23) Human beings were so disposed to him that every nation thought they got less if they did not send to Cyrus whatever fine thing either naturally grew in their land, was raised there, or was made by art; and so too with every city;31 and every private person thought that he would become wealthy if he could gratify Cyrus in something. For Cyrus, taking from each whatever the givers had in abundance, gave in return what he perceived them to be lacking.
(1) With his lifetime having advanced in this way, and Cyrus being very old, he arrived in Persia for the seventh time during his reign. Both his father and mother had long since died, as was to be expected. Cyrus made the customary sacrifices, began the dance for the Persians in accord with the ancestral ways, and gave gifts to everyone, just as was his habit. (2) After going to sleep in the king’s palace, he saw a dream like this: Someone more than human32 seemed to him to approach and say, “Get ready, Cyrus, for you are soon going away to gods.” On seeing this dream, he woke up and thought he almost certainly knew that the end of his life was at hand. (3) So he immediately got victims and sacrificed on the mountain peaks, as Persians do, to ancestral Zeus, to the Sun, and to the other gods, and he prayed as follows: “Ancestral Zeus, Sun, and all gods, accept these gifts for the completion of many noble actions and these gifts of gratitude because you gave signs to me in sacrificial victims, in heavenly signs, in birds, and in omens, both as to what I must do and what I must not. Let my gratitude to you be great because I knew your care and never began to think thoughts higher than a human being should over my good fortune. I ask you to give happiness now to my children, my wife, my friends, and my fatherland, and to give me an end of a sort similar to the life you have given me.”
(4) Having done such things and gone home, he thought that he would rest pleasantly, and he lay down. When it was time, those so assigned approached and bade him wash, yet he said that he was resting pleasantly. Others so assigned, when it was time, put his dinner beside him, but his soul was not inclined to food. Yet he did seem to thirst, and he drank pleasantly. (5) When these same things happened to him on the second and third days, he called his sons. They happened to have accompanied him and to have been in Persia. He called also his friends and the Persian magistrates. When all were present, he began a talk like this: (6) “My sons and all my friends who are here, the end of my life is now at hand. I know this clearly from many things. When I die, you must say and do everything about me as about one who was happy, for when I was a boy, I think that I enjoyed the fruits of what is believed to be noble for the boys;33 and when I was a youth, those for the youths; and when I became a mature man, those for the men. As time went forward, I thought that I recognized my power to be always on the increase, so that I did not ever perceive even my old age to be weaker than my youth, and I do not know that I undertook or desired anything that I did not obtain. (7) And I beheld my friends becoming happy because of me, and my enemies enslaved by me. And my fatherland, which before lived privately, I leave now as foremost in honor in Asia. Of what I acquired, I know of nothing that I did not preserve. And throughout the past, I fared just as I prayed I would, yet a fear accompanied me that in the time ahead I might see, hear, or suffer something harsh, and it did not allow me to think so very highly of myself or to take extravagant delight. (8) Now, if I die, I shall leave you alive, my sons, you who the gods granted to be born to me. I leave my fatherland and my friends happy. (9) Consequently, how should I not justly obtain for all time the memory of being blessedly happy?34 “I must now bequeath the kingship, and do so clearly, lest from being ambiguous it bring you trouble. Now I am similarly fond of you both, sons; but to deliberate and to lead, toward whatever may seem to be opportune, I assign to the one born earlier and, as is to be expected, more experienced. (10) I myself was educated like this by my fatherland and yours, to defer to my elders, not only to older brothers but also to other citizens, whether walking, sitting down, or speaking. And as for you, sons, I educated you like this from the beginning, to honor those who are older and to be honored ahead of those who are younger. So accept this, on the grounds that I am saying what is ancient, habitual, and lawful.
(11) “And you, Cambyses, have the kingship, since both gods and I, as far as I can, give it to you. To you, Tanaoxares, I give the satrapy over the Medes, the Armenians, and, thirdly, the Cadusians. In giving these things to you I believe that whereas I bequeath a greater empire and the name of king to your elder brother, to you I bequeath a happiness more free from pain. (12) I do not see in what sort of human delight you will be lacking; to the contrary, everything that seems to delight human beings will be at hand for you. As for loving things that are hard to accomplish, for being anxious over many things, for being unable to be at peace because you are goaded to compete against my deeds, for plotting and for being plotted against, these things must of necessity accompany the king more than you, and these, be assured, provide many interruptions to the leisure needed for taking delight.
(13) “You also know, Cambyses, that this golden scepter is not what preserves the kingship; rather, trustworthy friends are the truest and safest scepter for kings. Do not believe that human beings are born trustworthy by nature, for the same people would then be apparent as trustworthy to all, just as other natural things are apparent as the same to all. But each person needs to make people trustworthy to himself. The acquisition [of trustworthy people] is in no way possible by force, however, but rather by benefaction. (14) If you try to make any others fellow guardians of your kingship, do not begin from any place sooner than from one born from the same source. Human beings who are fellow citizens are more familiar than those from other places, and those who eat together are more familiar than those who tent separately.35 As for those who have been begotten from the same seed, have been nourished by the same mother, have grown up in the same house, are cherished by the same parents, and have called upon the same mother and the same father, how are they not the most familiar of all? (15) Let the two of you never make pointless those goods to which the gods lead for the sake of familiarity among brothers, but immediately build other friendly deeds on top of them. In this way your friendship will always be unsurpassable by others. He who takes forethought for his brother takes care of himself. For whom else is a brother who is great so noble as for his brother? Who else will be so honored because of a great man’s power as his brother? Whom will someone fear to treat unjustly so much as the brother of one who is great?”
(16) Do not then let anyone obey him more quickly than you, or report with more enthusiasm. For what is his, whether good or terrible, is closer to no one than to you.36 Consider this too: By gratifying whom rather than him could you expect to obtain greater things? By helping whom could you receive in return a stronger ally? To whom is it more shameful not to be friendly than to a brother? Whom is it more noble to honor over all others than a brother? It is only when a brother is foremost for his brother, Cambyses, that the envy from others does not reach him.
(17) “By ancestral gods,37 my sons, honor each other, if you care at all about gratifying me, for surely this, at least, is something you do not think you know clearly, that I will no longer exist when I end my human life, and not even now have you ever seen my soul, but you beheld it as existing through the things it accomplished. (18) Have you not yet considered what fear the souls of those who have suffered unjustly inflict upon those who are stained with their blood, and what avengers they send upon the impious? Do you think the honors to the dead would still continue if their souls were not lords of anything? (19) I, at least, my sons, was never persuaded of this, that the soul is alive as long as it is in a mortal body, but whenever it becomes free of it, it is dead, for I see that for as long a time as soul is in mortal bodies, it makes them alive. (20) Nor have I been persuaded that the soul will be senseless when it becomes sundered from the senseless body. But when mind is separated, unmixed and pure, then too it is likely to be most prudent. When a human being is dissolved, his several parts are evident going away to what is of like kind with them, except for the soul. This alone is not seen either when it is present or when it goes away. (21) Consider that of things human, nothing is nearer to death than sleep; but then, surely, the soul of the human being appears most divine and then it has some foresight of things to come, for then, as it seems, it is especially free.
(22) “So if these things are just as I think, and the soul leaves the body behind, do what I ask also out of respect for my soul. If they are not so, but if instead the soul remains in the body and dies along with it, then out of fear of the everlasting, all-seeing, and all-powerful gods, who hold even this order of the whole together unimpaired, without age, without defect, indescribable in both beauty and size, never either do or plan anything unholy or impious.
(23) “After gods, respect also the whole race of mankind, whose posterity is forever being born, for the gods do not hide you in the dark, but of necessity your deeds always live on, visible to all. If they appear pure and free from injustice, they will show you to be powerful among all human beings. But if you plot some injustice against each other, you will destroy your trustworthiness among all human beings, for no one would still be able to trust you any longer, not even if he were very enthusiastic to do so, after seeing him who is closely related by friendship treated unjustly. (24) Now if I am teaching you sufficiently how you ought to be toward one another, [fine]; but if I am not, learn also from what has happened in the past, for this teaching is best. Many parents have gone through their lives as friends to their children, and many brothers as friends with their brothers, but some of these have acted toward each other also in the opposite way. So in whichever of these ways you perceive actions that were advantageous, you would of course deliberate correctly in choosing it. (25) But perhaps there has now been enough of this.
“As for my body, children, when I die, do not put it in gold, silver, or anything else, but return it to the earth as quickly as possible. What is more blessedly happy than being mingled with the earth, which both gives birth to and nourishes everything noble on the one hand and everything good on the other? I was benevolent even in other ways, and I think I would now be pleased to be united as a partner with this benefactor of human beings.
(26) “But my soul seems to me to be leaving now, from the very point at which, as it seems, it begins to leave everyone. If one of you either wishes to touch my right hand or wants to look me in the eye while I am still alive, let him approach. When I cover myself, I ask you, children, let no human being see my body any longer, not even you yourselves. (27) Summon all Persians and the allies to my monument, in order that they may share in my pleasure, for I will now be in a safe place, since I cannot suffer evil any longer, whether I am with the divine or no longer exist at all. After doing such good things to those who come as are customary in the case of a happy man, send them back. (28) And remember this last thing from me, that by benefiting your friends, you will be able to punish your enemies. And farewell, my dear sons; report a farewell to your mother from me. Farewell, all you present and absent friends.” Having said this and shaken the right hand of each, he covered himself and thus died.
(1) Cyrus’ kingship in itself bears witness that it was the most noble and greatest of those in Asia, for it was bordered on the east by the Indian Ocean,38 on the north by the Black Sea, on the west by Cyprus and Egypt, toward the south by Ethiopia. Despite its size, it was governed by one judgment, that of Cyrus, and he honored and was attentive to those under him just as to his own children, and his subjects venerated Cyrus as a father. (2) When Cyrus died, however, his sons immediately fell into dissension, cities and nations immediately revolted, and everything took a turn for the worse. That what l say is true I shall teach beginning with the divine things.
I know that earlier a king and those beneath him would remain in their oaths, if they swore them, and would remain firm in their agreements, if they had given their right hands, even with those who had done the most extreme things. (3) If they were not of this sort and did not have a reputation of this sort, not even one person would have trusted them, just as there is now not even one person who trusts them any longer, since their impiety has become known. Thus the generals who marched upcountry with Cyrus would not have trusted [the Persian rulers] even on that occasion [if they had know of their impiety]39 As it was, of course, they trusted in their former reputation, and handed themselves over, and being led up to the king, they had their heads cut off. Even many of the barbarians who joined the campaign perished, different ones having been deceived by different pledges.
(4) They are much worse now in what follows as well. Before, if someone should run risks on the king’s behalf, or should make either a city or nation subordinate, or should accomplish any other noble or good thing for him, these were honored. Yet now, even if someone like Mithridates betrays his father, Ariobarzanes, and if someone like Rheomithres leaves his wife, offspring, and his friends’ children as hostages in the hands of the Egyptian king, and after transgressing the greatest oaths may seem to do something advantageous for a king, these are those who are rewarded with the greatest honors. (5) So seeing these things, everyone in Asia has been turned toward impiety and injustice, for of whatever sort those who are foremost may be, such also, for the most part, do those beneath them become. Now, of course, they have become more lawless than before in this way.40
(6) As for money, they have become more unjust in the following way: They round up not only those who have done many injustices but now also those who have done nothing, and they compel them to pay out money without just grounds. Consequently, those who seem to have many possessions are no less afraid than those who have committed many injustices. And they do not willingly get involved with those who are stronger, nor are they confident in joining the king’s army. (7) It is possible for whoever may make war on [the Persians] to range about that country, without a battle, in whatever way they wish, and this is because of their impiety concerning gods and injustice concerning men. So their judgments are in this respect altogether worse now than they were of old.
(8) That they do not even take care of their bodies as they did before I shall in its turn now explain. It was of course customary for them neither to spit nor blow their nose. They had these customs, clearly, not to be thrifty with the body’s moisture, but because they wished to harden their bodies through labors and sweat. Now it still remains the case that they do not spit or blow their nose, (9) but working up a sweat is nowhere practiced. Indeed, it was previously customary for them to eat but once a day, in order that they might use the whole day for actions and hard labor. Now it still indeed remains the case that they eat but once a day: Beginning their meal with those who have breakfast as early as possible, they spend the day eating and drinking from then until such time as the latest go to bed.
(10) It was customary for them not to carry pots into their symposia, for clearly they believed that not drinking to excess would result in fewer failures of body and of judgment. Now it still remains the case that they do not carry them in, but they drink so much that instead of carrying them in, they themselves must be carried out, whenever they are no longer able to stand upright and go out.
(11) But it was traditional for them when on a march neither to eat nor to drink nor to be evident doing any of the necessary consequences of both. Now, in turn, abstaining from these things still endures [when on a march]; however, they make such brief trips that no one would still wonder at their abstention from things necessary.
(12) But they used to go out hunting so often before that their hunts sufficed as exercises both for them and for their horses. When King Artaxerxes and his circle became weaker than wine, neither did they themselves similarly still go out hunting nor did they take others out hunting. But even if any others were hardworking and often went hunting with their knights, [the king and his circle] clearly envied them and hated them for being better than they were.
(13) But the children’s being educated at court still endures; however, the learning and practice of horsemanship has become extinct because of there not being anywhere in which they might become well regarded by showing it. And that the children before used to hear cases being justly adjudicated and seemed to learn justice, this too has been altogether undone, for now they see clearly that whichever side bribes more wins. (14) But before the children used to learn also the powers of the plants that grew naturally from the earth, in order that they might use the helpful ones and avoid the harmful. But now it looks as though they are taught these things so they can do the most harm. In any event, nowhere more than there are so many killed or ruined because of poisonous drugs.
(15) But they are also more delicate now than in Cyrus’ time. Then they still made use of the education and continence they received from the Persians, as well as the dress and the luxury of the Medes. Now they look with indifference on the extinction of the Persians’ perseverance, while they conserve the Medes’ softness. (16) I wish to make clear their delicacy as well. In the first place, it is not sufficient for them that their beds be softly spread: They even set the feet of their beds on carpets, so that instead of a hard floor resisting, soft carpets yield. Moreover, as for foods baked for their meals, they have not omitted anything previously discovered; rather, they are forever contriving new ones. So too with sauces, for they possess inventors of both. (17) It does not suffice for them in winter that their head, body, and feet be covered, but they also have lined sleeves and gloves for their hands and fingers. Nor indeed in summer does the shade of either trees or rocks suffice for them, but people stand by and contrive additional shade for them. (18) Moreover, if they have as many cups as possible, they preen themselves on it. If they have contrived to get them through a manifest injustice, they are not ashamed of it, for injustice and the sordid search for gain have increased a great deal among them. (19) But it was traditional for them even before not to be seen traveling on foot, for no other reason than to become as skilled as possible in horsemanship. Now they have more blankets on their horses than on their beds, for they are not so concerned with riding as with sitting softly.
(20) As for things military, is it not likely that they are worse than before in every way? In the past, it was a tradition for the landholders to provide riders from their territory (and they, of course, went on campaign if a campaign was needed) and for only those guarding the country’s advanced positions to be paid for it. Now it is doormen, cooks, saucemakers, wine pourers, bathers, waiters to bring out dishes, waiters to take them away, assistants for going to bed, assistants for getting up, and cosmeticians who apply makeup, anoint, and arrange other matters—now all these are the ones the powerful have made to be knights, that they may be their paid troops. (21) It is evident that there is a multitude of them; however, there is no military benefit from them for war. Events themselves make it clear, for enemies range about their country more easily than do friends.
(22) Cyrus, of course, stopped the practice of skirmishing at long range. Putting breastplates on both his troops and their horses, and giving one spear to each, he made the battle be hand to hand. Now they neither skirmish at a distance nor come together and do battle hand to hand. (23) The infantry have shields, swords, and scimitars, just as if they were going to do battle in Cyrus’ time, but they are not willing to fight at close range either. (24) Nor do they still use the scythed chariots for the purpose for which Cyrus made them. He, by exalting the drivers with honors and making them admired, had them hurl themselves against the heavy-armed line. But the present [rulers] do not even recognize the troops mounted on their chariots, and they think that it will be all the same for themselves with drivers who do not practice as with those who have practiced. (25) They do begin to charge, but before they are in the enemy’s midst, some fall out voluntarily and others jump out, so that without drivers, the teams often do more harm to friends than to enemies. (26) Since, however, they themselves know how their military affairs are, they yield;41 and none of them will any longer enter into war without Greeks, neither when they make war on each other nor when the Greeks go on campaign against them. But they have decided to make their wars even against Greeks with Greeks.
(27) Now I think that I have accomplished what I proposed. I say that the present Persians and their associates have been demonstrated to be more impious regarding gods, more irreverent regarding relatives, more unjust regarding others, and more unmanly in what pertains to war than were their predecessors. If someone is of an opposite judgment, he will find on considering their deeds that they bear witness to my words.