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HISTORY OF THE PERSIAN EMPIRE |
Cyropaedia
The Life of Kurosh The Great
Wrote by Xenophon
BOOK
1
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[1.1.1]
The thought once occurred to us how many republics have been overthrown by
people who preferred to live under any form of government other than a
republican, and again, how many monarchies and how many oligarchies in times
past have been abolished by the people. We reflected, moreover, how many of
those individuals who have aspired to absolute power have either been deposed
once for all and that right quickly; or if they have continued in power, no
matter for how short a time, they are objects of wonder as having proved to be
wise and happy men. Then, too, we had observed, we thought, that even in private
homes some people who had rather more than the usual number of servants and some
also who had only a very few were nevertheless, though nominally masters, quite
unable to assert their authority over even those few.
[1.1.2]
And in addition to this, we reflected that
are
the rulers of their horses, and that all who are called herdsmen might properly
be regarded as the rulers of the animals over which they are placed in charge.
Now we noticed, as we thought, that all these herds obeyed their keepers more
readily than men obey their rulers. For the herds go wherever their keeper
directs them and graze in those places to which he leads them and keep out of
those from which he excludes them. They allow their keeper, moreover, to enjoy,
just as he will, the profits that accrue from them. And then again, we have
never known of a herd conspiring against its keeper, either to refuse obedience
to him or to deny him the privilege of enjoying the profits that accrue. At the
same time, herds are more intractable to strangers than to their rulers and
those who derive profit from them. Men, however, conspire against none sooner
than against those whom they see attempting to rule over them.
[1.1.3]
Thus, as we meditated on this analogy, we were inclined to conclude that for
man, as he is constituted, it is easier to rule over any and all other creatures
than to rule over men. But when we reflected that, who reduced to obedience a
vast number of men and cities and nations, we were then compelled to change our
opinion and decide that to rule men might be a task neither impossible nor even
difficult, if one should only go about it in an intelligent manner. At all
events, we know that people obeyed Cyrus willingly, although some of them were
distant from him a journey of many days, and others of many months; others,
although they had never seen him, and still others who knew well that they never
should see him. Nevertheless they were all willing to be his subjects.
[1.1.4]
But all this is not so surprising after all, so very different was he from all
other kings, both those who have inherited their thrones from their fathers and
those who have gained their crowns by their own efforts; the Scythian king, for
instance, would never be able to extend his rule over any other nation besides
his own, although the Scythians are very numerous, but he would be well content
if he could maintain himself in power over his own people; so the Thracian king
with his Thracians, the Illyrian with his Illyrians, and so also all other
nations, we are told. Those in Europe, at any rate, are said to be free and
independent of one another even to this day. But Cyrus, finding the nations in
Asia also independent in exactly the same way, started out with a little band of
Persians and became the leader of the Medes by their full consent and of the
Hyrcanians by theirs; he then conquered Syria, Assyria, Arabia, Cappadocia, both
Phrygias, Lydia, Caria, Phoenicia, and Babylonia; he ruled also over Bactria,
India, and Cilicia; and he was likewise king of the Sacians, Paphlagonians,
Magadidae, and very many other nations, of which one could not even tell the
names; he brought under his sway the Asiatic Greeks also; and, descending to the
sea, he added both Cyprus and Egypt to his empire.
[1.1.5]
He ruled over these nations, even though they did not speak the same language as
he, nor one nation the same as another; for all that, he was able to cover so
vast a region with the fear which he inspired, that he struck all men with
terror and no one tried to withstand him; and he was able to awaken in all so
lively a desire to please him, that they always wished to be guided by his will.
Moreover, the tribes that he brought into subjection to himself were so many
that it is a difficult matter even to travel to them all, in whatever direction
one begin one's journey from the palace, whether toward the east or the west,
toward the north or the south.
[1.1.6]
Believing this man to be deserving of all admiration, we have therefore
investigated who he was in his origin, what natural endowments he possessed, and
what sort of education he had enjoyed, that he so greatly excelled in governing
men. Accordingly, what we have found out or think we know concerning him we
shall now endeavour to present.
[1.2.1]
The father of Cyrus is said to have been Cambyses, king of the Persians: this
Cambyses belonged to the stock of the Persidae, and the Persidae derive their
name from Perseus. His mother, it is generally agreed, was Mandane; and this
Mandane was the daughter of Astyages, sometime king of the Medes. And even to
this day the barbarians tell in story and in song that Cyrus was most handsome
in person, most generous of heart, most devoted to learning, and most ambitious,
so that he endured all sorts of labour and faced all sorts of danger for the
sake of praise.
[1.2.2]
Such then were the natural endowments, physical and spiritual, that he is
reputed to have had; but he was educated in conformity with the laws of the
Persians; and these laws appear in their care for the common weal not to start
from the same point as they do in most states. For most states permit every one
to train his own children just as he will, and the older people themselves to
live as they please; and then they command them not to steal and not to rob, not
to break into anybody's house, not to strike a person whom they have no right to
strike, not to commit adultery, not to disobey an officer, and so forth; and if
a man transgress anyone one of these laws, they punish him.
[1.2.3]
The Persian laws, however, begin at the beginning and take care that from the
first their citizens shall not be of such a character as ever to desire anything
improper or immoral; and the measures they take are as follows.They have their
so-called "Free Square," where the royal palace and other government
buildings are located. The hucksters with their wares, their cries, and their
vulgarities are excluded from this and relegated to another part of the city, in
order that their tumult may not intrude upon the orderly life of the cultured.
[1.2.4] This square, enclosing the government buildings, is divided into four
parts; one of these belongs to the boys, one to the youths, another to the men
of mature years, and another to those who are past the age for military service.
And the laws require them to come daily to their several quarters--the boys and
the full-grown men at daybreak; but the elders may come at whatever time it
suits each one's convenience, except that they must present themselves on
certain specified days. But the youths pass the night also in light armour about
the government buildings--all except those who are married; no inquiry is made
for such, unless they be especially ordered in advance to be there, but it is
not proper for them to be absent too often.
[1.2.5]
Over each of these divisions there are twelve officers, for the Persians are
divided into twelve tribes. To have charge of the boys, such are chosen from the
ranks of the elders as seem likely to make out of the boys the best men; to have
charge of the youths, such are chosen from ranks of the mature men as seem most
likely on their part to develop the youths best; to preside over the mature men,
those are selected who seem most likely to fit them best to execute the orders
and requirements of the highest authorities2; and of the elders also chiefs are
selected who act as overseers to see that those of this class also do their
duty. And what duties are assigned to each age to perform we shall now set
forth, that it may be better understood what pains the Persians take that their
citizens may prove to be the very best.
[1.2.6]
The boys go to school and spend their time in learning justice; and they say
that they go there for this purpose, just as in our country they say that they
go to learn to read and write. And their officers spend the greater part of the
day in deciding cases for them. For, as a matter of course, boys also prefer
charges against one another, just as men do, of theft, robbery, assault,
cheating, slander, and other things that naturally come up; and when they
discover any one committing any of these crimes, they punish him, [1.2.7] and
they punish also any one whom they find accusing another falsely. And they bring
one another to trial also charged with an offence for which people hate one
another most but go to law least, namely, that of ingratitude; and if they know
that any one is able to return a favour and fails to do so, they punish him also
severely. For they think that the ungrateful are likely to be most neglectful of
their duty toward their gods, their parents, their country, and their friends;
for it seems that shamelessness goes hand in hand with ingratitude; and it is
that, we know, which leads the way to every moral wrong.
[1.2.8]
They teach the boys self-control also; and it greatly conduces to their learning
self-control that they see their elders also living temperately day by day. And
they teach them likewise to obey the officers; and it greatly conduces to this
also that they see their elders implicitly obeying their officers. And besides,
they teach them self-restraint in eating and drinking; and it greatly conduces
to this also that they see that their elders do not leave their post to satisfy
their hunger until the officers dismiss them; and the same end is promoted by
the fact that the boys do not eat with their mothers but with their teachers,
from the time the officers so direct. Furthermore, they bring from home bread
for their food, cress for a relish, and for drinking, if any one is thirsty, a
cup to draw water from the river. Besides this, they learn to shoot and to throw
the spear.This, then, is what the boys do until they are sixteen or seventeen
years of age, and after this they are promoted from the class of boys and
enrolled among the young men.
[1.2.9]
Now the young men in their turn live as follows:
for ten years after they are promoted from the class of boys they pass the
nights, as we said before, about the government buildings. This they do for the
sake of guarding the city and of developing their powers of self-control; for
this time of life, it seems, demands the most watchful care. And during the day,
too, they put themselves at the disposal of the authorities, if they are needed
for any service to the state. Whenever it is necessary, they all remain about
the public buildings. But when the king goes out hunting, he takes out half the
garrison; and this he does many times a month. Those who go must take bow and
arrows and, in addition to the quiver, a sabre or bill2 in its scabbard; they
carry along also a light shield and two spears, on to throw, the other to use in
case of necessity in a hand-to-hand encounter.
[1.2.10]
They provide for such hunting out of the public treasury; and as the king is
their leader in war, so he not only takes part in the hunt himself but sees to
it that the others hunt, too. The state bears the expense of the hunting for the
reason that the training it gives seems to be the best preparation for war
itself. For it accustoms them to rise early in the morning and to endure both
heat and cold, and it gives them practice in taking long tramps and runs, and
they have to shoot or spear a wild beast whenever it comes in their way. And
they must often whet their courage when one of the fierce beasts shows fight;
for, of course, they must strike down the animal that comes to close quarters
with them, and they must be on their guard against the one that threatens to
attack them. In a word, it is not easy to find any quality required in war that
is not required also in the chase.
[1.2.11]
When they go out hunting they carry along a lunch,1 more in quantity than that
of the boys, as is proper, but in other respects the same; but they would never
think of lunching while they are busy with the chase. If, however, for some
reason it is necessary to stay longer on account of the game or if for some
other reason they wish to continue longer on the chase, then they make their
dinner of this luncheon and hunt again on the following day until dinner time;
and these two days they count as one, because they consume but one day's
provisions. This they do to harden themselves, in order that, if ever it is
necessary in war, they may be able to do the same. Those of this age have for
relish the game that they kill; if they fail to kill any, then cresses. Now, if
any one thinks that they do not enjoy eating, when they have only cresses with
their bread, or that they do not enjoy drinking when they drink only water, let
him remember how sweet barley bread and wheaten bread taste when one is hungry,
and how sweet water is to drink when one is thirsty.
[1.2.12]
The divisions remaining at home, in their turn, pass their time shooting with
the bow and hurling the spear and practising all the other arts that they
learned when they were boys, and they continually engage in contests of this
kind with one another. And there are also public contests of this sort, for
which prizes are offered; and whatever division has the greatest number of the
most expert, the most manly, and the best disciplined young men, the citizens
praise and honour not only its present chief officer but also the one who
trained them when they were boys. And of the youths who remain behind, the
authorities employ any that they may need, whether for garrison duty or for
arresting criminals or for hunting down robbers, or for any other service that
demands strength or dispatch.Such, then, is the occupation of the youths. And
when they have completed their ten years, they are promoted and enrolled in the
class of the mature men.
[1.2.13]
And these, in turn, for twenty-five years after the time they are there
enrolled, are occupied as follows. In the first place, like the youths, they are
at the disposal of the authorities, if they are needed in the interest of the
commonwealth in any service that requires men who have already attained
discretion and are still strong in body. But if it is necessary to make a
military expedition anywhere, those who have been thus educated take the field,
no longer with bow and arrows, nor yet with spears, but with what are termed
"weapons for close conflict"--a corselet about their breast, a round
shield upon their left arm (such as Persians are represented with in art), and
in their right hands a sabre or bill. From this division also all the
magistrates are selected, except the teachers of the boys.And when they have
completed the five-and-twenty years, they are, as one would expect, somewhat
more than fifty years of age; and then they come out and take their places among
those who really are, as they are called, the "elders."
[1.2.14]
Now these elders, in their turn, no longer perform form military service outside
their own country, but they remain at home and try all sorts of cases, both
public and private. They try people indicted for capital offences also, and they
elect all the officers. And if any one, either among the youths or among the
mature men, fail in any one of the duties prescribed by law, the respective
officers of thatdivision, or any one else who will, may enter complaint, and the
elders, when they have heard the case, expel the guilty party; and the one who
has been expelled spends the rest of his life degraded and disfranchised.
[1.2.15]
Now, that the whole constitutional policy of the Persians may be more clearly
set forth, I will go back a little; for now, in the light of what has already
been said, it can be given in a very few words. It is said that the Persians
number about one hundred and twenty thousand men2; and no one of these is by law
excluded from holding offices and positions of honour, but all the Persians may
send their children to the common schools of justice. Still, only those do send
them who are in a position to maintain their children without work; and those
who are not so situated do not. And only to such as are educated by the public
teachers is it permitted to pass their young manhood in the class of the youths,
while to those who have not completed this course of training it is not so
permitted. And only to such among the youths as complete the course required by
law is it permitted to join the class of mature men and to fill offices and
places of distinction, while those who do not finish their course among the
young men are not promoted to the class of the mature men. And again, those who
finish their course among the mature men without blame become members of the
class of elders. So, we see, the elders are made up to those who have enjoyed
all honour and distinction. This is the policy by the observance of which they
think that their citizens may become the best.
[1.2.16]
There remains even unto this day evidence of their moderate fare and of their
working off by exercise what they eat: for even to the present time it is a
breach of decorum for a Persian to spit or to blow his nose or to appear
afflicted with flatulence; it is a breach of decorum also to be seen going apart
either to make water or for anything else of that kind. And this would not be
possible for them, if they did not lead an abstemious life and throw off the
moisture by hard work, so that it passes off in some other way.This, then, is
what we have to say in regard to the Persians in general. Now, to fulfil the
purpose with which our narrative was begun, we shall proceed to relate the
history of Cyrus from his childhood on.
1,2,5,n2.
I.e., a Council of Elders, under the presidency of the king.
1,2,9,n2.
The oriental bill was a tool or weapon with a curved blade, shorter than a sabre
and corresponding very closely to the Spanish-American machete.
1,2,11,n1.
The Greeks ate but two meals a day: the first, ariston, toward midday, the
other, deipnon, toward sun-down.
1,2,15,n2.
This number is meant to include the nobility only, the so-called
"peers" homotimoi, and not the total population of Persia.
[1.3.1]
Such was the education that Cyrus received until he was twelve years old or a
little more; and he showed himself superior to all the other boys of his age
both in mastering his tasks quickly and in doing everything in a thorough and
manly fashion. It was at this period of his life that Astyages sent for his
daughter and her son; for he was eager to see him, as he had heard from time to
time that the child was a handsome boy of rare promise. Accordingly, Mandane
herself went to her father and took her son Cyrus with her.
[1.3.2]
As soon as she arrived and Cyrus had recognized in Astyages his mother's father,
being naturally an affectionate boy he at once kissed him, just as a person who
had long lived with another and long loved him would do. Then he noticed that
his grandfather was adorned with pencillings beneath his eyes, with rouge rubbed
on his face, and with a wig of false hair--the common Median fashion. For all
this is Median, and so are their purple tunics, and their mantles, the necklaces
about their necks, and the bracelets on their wrists, while the Persians at home
even to this day have much plainer clothing and a more frugal way of life. So,
observing his grandfather's adornment and staring at him, he said: "Oh
mother, how handsome my grandfather is!" And when his mother asked him
which he thought more handsome, his father or his grandfather, Cyrus answered at
once: "Of the Persians, mother, my father is much the handsomest; but of
the Medes, as far as I have seen them either on the streets or at court, my
grandfather here is the handsomest by far."
[1.3.3]
Then his grandfather kissed him in return and gave him a beautiful dress to wear
and, as a mark of royal favour, adorned him with necklaces and bracelets; and if
he went out for a ride anywhere, he took the boy along upon a horse with a
gold-studded bridle, just as he himself was accustomed to go. And as Cyrus was a
boy fond of beautiful things and eager for distinction, he was pleased with his
dress and greatly delighted at learning to ride; for in Persia, on account of
its being difficult to breed horses and to practise horsemanship because it is a
mountainous country, it was a very rare thing even to see a horse.
[1.3.4]
And then again, when Astyages dined with his daughter and Cyrus, he set before
him dainty side-dishes and all sorts of sauces and meats, for he wished the boy
to enjoy his dinner as much as possible, in order that he might be less likely
to feel homesick. And Cyrus, they say, observed: "How much trouble you have
at your dinner, grandfather, if you have to reach out your hands to all these
dishes and taste of all these different kinds of food!""Why so?"
said Astyages. "Really now, don't you think this dinner much finer than
your Persian dinners?""No, grandfather," Cyrus replied to this;
"but the road to satiety is much more simple and direct in our country than
with you; for bread and meat take us there; but you, though you make for the
same goal as we, go wandering through many a maze, up and down, and only arrive
at last at the point that we long since have reached."
[1.3.5]
"But, my boy," said Astyages, "we do not object to this wandering
about; and you also," he added, "if you taste, will see that it is
pleasant.""But, grandfather," said Cyrus, "I observe that
even you are disgusted with these viands.""And by what, pray, do you
judge, my boy," asked Astyages, "that you say
this?""Because," said he, "I observe that when you touch
bread, you do not wipe your hand on anything; but when you touch any of these
other things you at once cleanse your hand upon your napkin, as if you were
exceedingly displeased that it had become soiled with them."
[1.3.6]
"Well then, my boy," Astyages replied to this, "if that is your
judgment, at least regale yourself with meat, that you may go back home a strong
young man." And as he said this, he placed before him an abundance of meat
of both wild and domestic animals.And when Cyrus saw that there was a great
quantity of meat, he said: "And do you really mean to give me all this
meat, grandfather, to dispose of as I please?""Yes, by Zeus,"
said he, "I do."
[1.3.7]
Thereupon Cyrus took some of the meat and proceeded to distribute it among his
grandfather's servants, saying to them in turn: "I give this to you,
because you take so much pains to teach me to ride; to you, because you gave me
a spear, for at present this is all I have to give; to you, because you serve my
grandfather so well; and to you, because you are respectful to my mother."
He kept on thus, while he was distributing all the meat that he had received.
[1.3.8]
"But," said Astyages, "are you not going to give any to Sacas, my
cupbearer, whom I like best of all?" Now Sacas, it seems, chanced to be a
handsome fellow who had the office of introducing to Astyages those who had
business with him and of keeping out those whom he thought it not expedient to
admit.And Cyrus asked pertly, as a boy might do who was not yet at all shy,
"Pray, grandfather, why do you like this fellow so much?"And Astyages
replied with a jest: "Do you not see," said he, "how nicely and
gracefully hpours the wine?" Now the cupbearers of those kings perform
their office with fine airs; they pour in the wine with neatness and then
present the goblet, conveying it with three fingers, and offer it in such a way
as to place it most conveniently in the grasp of the one who is to drink.
[1.3.9]
"Well, grandfather," said he, "bid Sacas give me the cup, that I
also may deftly pour for you to drink and thus win your favour, if I
can."And he bade him give it. And Cyrus took the cup and rinsed it out
well, exactly as he had often seen Sacas do, and then he brought and presented
the goblet to his grandfather, assuming an expression somehow so grave and
important, that he made his mother and Astyages laugh heartily. And Cyrus
himself also with a laugh sprang up into his grandfather's lap and kissing him
said: "Ah, Sacas, you are done for; I shall turn you out of your office;
for in other ways," said he, "I shall play the cupbearer better than
you and besides I shall not drink up the wine myself."Now, it is a well
known fact that the king's cupbearers, when they proffer the cup, draw off some
of it with the ladle, pour it into their left hand, and swallow it down--so
that, if they should put poison in, they may not profit by it.
[1.3.10]
Thereupon Astyages said in jest: "And why, pray, Cyrus, did you imitate
Sacas in everything else but did not sip any of the wine?""Because, by
Zeus," said he, "I was afraid that poison had been mixed in the bowl.
And I had reason to be afraid; for when you entertained your friends on your
birthday, I discovered beyond a doubt that he had poured poison into your
company's drink.""And how, pray," said he, "did you discover
that, my son?""Because, by Zeus," said he, "I saw that you
were unsteady both in mind and in body. For in the first place you yourselves
kept doing what you never allow us boys to do; for instance, you kept shouting,
all at the same time, and none of you heard anything that the others were
saying; and you fell to singing, and in a most ridiculous manner at that, and
though you did not hear the singer, you swore that he sang most excellently; and
though each one of you kept telling stories of his own strength, yet if you
stood up to dance, to say nothing of dancing in time, why, you could not even
stand up straight. And all of you quite forgot--you, that you were king; and the
rest, that you were their sovereign. It was then that I also for my part
discovered, and for the first time, that what you were practising was your
boasted `equal freedom of speech'; at any rate, never were any of you
silent."
[1.3.11]
"But, my boy," Astyages said, "does not your father get drunk,
when he drinks?""No, by Zeus," said he."Well, how does he
manage it?""He just quenches his thirst and thus suffers no further
harm; for he has, I trow, grandfather, no Sacas to pour wine for
him.""But why in the world, my son," said his mother, "are
you so set against Sacas?""Because, by Zeus," Cyrus replied,
"I don't like him; for oftentimes, when I am eager to run in to see my
grandfather, this miserable scoundrel keeps me out. But," he added, "I
beg of you, grandfather, allow me for just three days to rule over
him.""And how would you rule over him?" said Astyages."I
would stand at the door," Cyrus replied, "just as he does, and then
when he wished to come in to luncheon, I would say, `You cannot interview the
luncheon yet; for it is engaged with certain persons."And then when he came
to dinner, I would say, `It is at the bath.' And if he were very eager to eat, I
would say, `It is with the ladies.' And I would keep that up until I tormented
him, just as he torments me by keeping me away from you."
[1.3.12]
Such amusement he furnished them at dinner; and during the day, if he saw that
his grandfather or his uncle needed anything, it was difficult for any one else
to get ahead of him in supplying the need; for Cyrus was most happy to do them
any service that he could.
[1.3.13]
But when Mandane was making preparations to go back to her husband, Astyages
asked her to leave Cyrus behind. And she answered that she desired to do her
father's pleasure in everything, but she thought it hard to leave the boy behind
against his will.Then Astyages said to Cyrus: [1.3.14] "My boy, if you will
stay with me, in the first place Sacas shall not control your admission to me,
but it shall be in your power to come in to see me whenever you please, and I
shall be the more obliged to you the oftener you come to me. And in the second
place you shall use my horses and everything else you will; and when you go back
home, you shall take with you any of them that you desire. And besides, at
dinner you shall go whatever way you please to what seems to you to be
temperance. And then, I present to you the animals that are now in the park and
I will collect others of every description, and as soon as you learn to ride,
you shall hunt and slay them with bow and spear, just as grown-up men do. I will
also find some children to be your playfellows; and if you wish anything else,
just mention it to me, and you shall not fail to receive it."
[1.3.15]
When Astyages had said this, his mother asked Cyrus whether he wished to stay or
go. And he did not hesitate but said at once that he wished to stay. And when he
was asked again by his mother why he wished to stay, he is said to have
answered: "Because at home, mother, I am and have the reputation of being
the best of those of my years both in throwing the spear and in shooting with
the bow; but here I know that I am inferior to my fellows in horsemanship. And
let me tell you, mother," said he, "this vexes me exceedingly. But if
you leave me here and I learn to ride, I think you will find, when I come back
to Persia, that I shall easily surpass the boys over there who are good at
exercises on foot, and when I come again to Media, I shall try to be a help to
my grandfather by being the best of good horsemen."And his mother said,
[1.3.16] "My boy, how will you learn justice here, while your teachers are
over there?""Why, mother," Cyrus answered, "that is one
thing that I understand thoroughly.""How so?" said
Mandane."Because," said he, "my teacher appointed me, on the
ground that I was already thoroughly versed in justice, to decide cases for
others also. And so, in one case," said he, "I once got a flogging for
not deciding correctly.
[1.3.17]
The case was like this: a big boy with a little tunic, finding a little boy with
a big tunic on, took it off him and put his own tunic on him, while he himself
put on the other's. So, when I tried their case, I decided that it was better
for them both that each should keep the tunic that fitted him. And thereupon the
master flogged me, saying that when I was a judge of a good fit, I should do as
I had done; but when it was my duty to decide whose tunic it was, I had this
question, he said, to consider--whose title was the rightful one; whether it was
right that he who took it away by force should keep it, or that he who had had
it made for himself or had bought it should own it. And since, he said, what is
lawful is right and what is unlawful is wrong, he bade the judge always render
his verdict on the side of the law. It is in this way, mother, you see, that I
already have a thorough understanding of justice in all its bearings; and,"
he added, "if I do require anything more, my grandfather here will teach me
that."
[1.3.18]
"Yes, my son," said she; "but at your grandfather's court they do
not recognize the same principles of justice as they do in Persia. For he has
made himself master of everything in Media, but in Persia equality of rights is
considered justice. And your father is the first one to do what is ordered by
the State and to accept what is decreed, and his standard is not his will but
the law. Mind, therefore, that you be not flogged within an inch of your life,
when you come home, if you return with a knowledge acquired from your
grandfather here of the principles noof kingship but of tyranny, one principle
of which is that it is right for one to have more than all.""But your
father, at least," said Cyrus, "is more shrewd at teaching people to
have less than to have more, mother. Why, do you not see," he went on,
"that he has taught all the Medes to have less than himself? So never fear
that your father, at any rate, will turn either me or anybody else out trained
under him to have too much."
[1.4.1]
In this way Cyrus often chattered on. At last, however, his mother went away,
but Cyrus remained behind and grew up in Media. Soon he had become so intimately
associated with other boys of his own years that he was on easy terms with them.
And soon he had won their father's hearts by visiting them and showing that he
loved their sons; so that, if they desired any favour of the king, they bade
their sons ask Cyrus to secure it for them. And Cyrus, because of his kindness
of heart and his desire for popularity, made every effort to secure for the boys
whatever they asked. [1.4.2] And Astyages could not refuse any favour that Cyrus
asked of him. And this was natural; for, when his grandfather fell sick, Cyrus
never left him nor ceased to weep but plainly showed to all that he greatly
feared that his grandfather might die. For even at night, if Astyages wanted
anything, Cyrus was the first to discover it and with greater alacrity than any
one else he would jump up to perform whatever service he thought would give him
pleasure, so that he won Astyages's heart completely.
[1.4.3]
He was, perhaps, too talkative, partly on account of his education, because he
had always been required by his teacher to render an account of what he was
doing and to obtain an account from others whenever he was judge; and partly
also because of his natural curiosity, he was habitually putting many questions
to those about him why things were thus and so; and because of his alertness of
mind he readily answered questions that others put to him; so that from all
these causes his talkativeness grew upon him. But it was not unpleasant; for
just as in the body, in the case of those who have attained their growth
although they are still young, there yet appears that freshness which betrays
their lack of years, so also in Cyrus's case his talkativeness disclosed not
impertinence but nai+vete/ and an affectionate disposition, so that one would be
better pleased to hear still more from his lips than to sit by and have him keep
silent.
[1.4.4]
But as he advanced in stature and in years to the time of attaining youth's
estate, he then came to use fewer words, his voice was more subdued, and he
became so bashful that he actually blushed whenever he met his elders; and that
puppy-like manner of breaking in upon anybody and everybody alike he no longer
exhibited with so much forwardness. So he became more quiet, to be sure, but in
social intercourse altogether charming. The boys liked him, too; for in all the
contests in which those of the same age are wont often to engage with one
another he did not challenge his mates to those in which he knew he was
superior, but he proposed precisely those exercises in which he knew he was not
their equal, saying that he would do better than they; and he would at once take
the lead, jumping up upon the horses to contend on horseback either in archery
or in throwing the spear, although he was not yet a good rider, and when he was
beaten he laughed at himself most heartily.
[1.4.5]
And as he did not shirk being beaten and take refuge in refusing to do that in
which he was beaten, but persevered in attempting to do better next time, he
speedily became the equal of his fellows in horsemanship and soon on account of
his love for the sport he surpassed them; and before long he had exhausted the
supply of animals in the park by hunting and shooting and killing them, so that
Astyages was no longer able to collect animals for him. And when Cyrus saw that
notwithstanding his desire to do so, the king was unable to provide him with
many animals alive, he said to him: "Why should you take the trouble,
grandfather, to get animals for me? If you will only send me out with my uncle
to hunt, I shall consider that all the animals I see were bred for me."
[1.4.6] But though he was exceedingly eager to go out hunting, he could no
longer coax for it as he used to do when he was a boy, but he became more
diffident in his approaches. And in the very matter for which he found fault
with Sacas before, namely that he would not admit him to his grandfather--he
himself now became a Sacas unto himself; for he would not go in unless he saw
that it was a proper time, and he asked Sacas by all means to let him know when
it was convenient. And so Sacas now came to love him dearly, as did all the
rest.
[1.4.7]
However, when Astyages realized that he was exceedingly eager to hunt out in the
wilds, he let him go out with his uncle and he sent along some older men on
horseback to look after him, to keep him away from dangerous places and guard
him against wild beasts, in case any should appear. Cyrus, therefore, eagerly
inquired of those who attended him what animals one ought not to approach and
what animals one might pursue without fear. And they told him that bears and
boars and lions and leopards had killed many who came close to them, but that
deer and gazelles and wild sheep and wild asses were harmless. And they said
this also, that one must be on one's guard against dangerous places no less than
against wild beasts; for many riders had been thrown over precipices, horses and
all.
[1.4.8]
All these lessons Cyrus eagerly learned. But when he saw a deer spring out from
under cover, he forgot everything that he had heard and gave chase, seeing
nothing but the direction in which it was making. And somehow his horse in
taking a leap fell upon its knees and almost threw him over its head. However,
Cyrus managed, with some difficulty, to keep his seat, and his horse got up. And
when he came to level ground, he threw his spear and brought down the deer--a
fine, large quarry. And he, of course, was greatly delighted; but the guards
rode up and scolded him and told him into what danger he had gone and declared
that they would tell of him. Now Cyrus stood there, for he had dismounted, and
was vexed at being spoken to in this way. But when he heard a halloo, he sprang
upon his horse like one possessed and when he saw a boar rushing straight toward
him, he rode to meet him and aiming well he struck the boar between the eyes and
brought him down.
[1.4.9]
This time, however, his uncle also reproved him, for he had witnessed his
foolhardiness. But for all his scolding, Cyrus nevertheless asked his permission
to carry home and present to his grandfather all the game that he had taken
himself. And his uncle, they say, replied: "But if he finds out that you
have been giving chase, he will chide not only you but me also for allowing you
to do so.""And if he choose," said Cyrus, "let him flog me,
provided only I may give him the game. And you, uncle," said he, "may
punish me in any way you please--only grant me this favour."And finally
Cyaxares said, though with reluctance: "Do as you wish; for now it looks as
if it were you who are our king."
[1.4.10]
So Cyrus carried the animals in and gave them to his grandfather, saying that he
had himself taken this game for him. As for the hunting spears, though he did
not show them to him, he laid them down all blood-stained where he thought his
grandfather would see them. And then Astyages said: "Well, my boy, I am
glad to accept what you offer me; however, I do not need any of these things
enough for you to risk your life for them.""Well then,
grandfather," said Cyrus, "if you do not need them, please give them
to me, that I may divide them among my boy friends.""All right, my
boy," said Astyages, "take both this and of the rest of the game as
much as you wish and give it to whom you will."
[1.4.11]
So Cyrus recit and took it away and proceeded to distribute it among the boys,
saying as he did so: "What tomfoolery it was, fellows, when we used to hunt
the animals in the park. To me at least, it seems just like hunting animals that
were tied up. For, in the first place, they were in a small space; besides, they
were lean and mangy; and one of them was lame and another maimed. But the
animals out on the mountains and the plains--how fine they looked, and large and
sleek! And the deer leaped up skyward as if on wings, and the boars came
charging at once, as they say brave men do in battle. And by reason of their
bulk it was quite impossible to miss them. And to me at least," said he,
"these seem really more beautiful, when dead, than those pent up creatures,
when alive. But say," said he, "would not your fathers let you go out
hunting, too?""Aye, and readily," they said, "if Astyages
should give the word."
[1.4.12]
"Whom, then, could we find to speak about it to Astyages?" said
Cyrus."Why," said they, "who would be better able to to gain his
consent than you yourself?""No, by Zeus," said he, "not I; I
do not know what sort of fellow I have become; for I cannot speak to my
grandfather or even look up at him any more, as I used to do. And if I keep on
at this rate," said he, "I fear I shall become a mere dolt and ninny.
But when I was a little fellow, I was thought ready enough to
chatter.""That's bad news you're giving us," answered the boys,
"if you are not going to be able to act for us in case of need, and we
shall have to ask somebody else to do your part."
[1.4.13]
And Cyrus was nettled at hearing this and went away without a word; and when he
had summoned up his courage to make the venture, he went in, after he had laid
his plans how he might with the least annoyance broach the subject to his
grandfather and accomplish for himself and the other boys what they desired.
Accordingly, he began as follows: "Tell me, grandfather," said he,
"if one of your servants runs away and you catch him again, what will you
do to him?""What else," said he, "but put him in chains and
make him work?""But if he comes back again of his own accord, what
will you do?""What," said he, "but flog him to prevent his
doing it again, and then treat him as before?""It may be high time,
then," said Cyrus, "for you to be making ready to flog me; for I am
planning to run away from you and take my comrades out hunting.""You
have done well to tell me in advance," said Astyages; "for now,"
he went on, "I forbid you to stir from the palace. For it would be a nice
thing, if, for the sake of a few morsels of meat, I should play the careless
herdsman and lose my daughter her son."
[1.4.14]
When Cyrus heard this, he obeyed and stayed at home; he said nothing, but
continued downcast and sulky. However, when Astyages saw that he was exceedingly
disappointed, wishing to give him pleasure, he took him out to hunt; he had got
the boys together, and a large number of men both on foot and on horseback, and
when he had driven the wild animals out into country where riding was
practicable, he instituted a great hunt. And as he was present himself, he gave
the royal command that no one should throw a spear before Cyrus had his fill of
hunting. But Cyrus would not permit him to interfere, but said: "If you
wish me to enjoy the hunt, grandfather, let all my comrades give chase and
strive to outdo one another, and each do his very best."
[1.4.15]
Thereupon, Astyages gave his consent and from his position he watched them
rushing in rivalry upon the beasts and vying eagerly with one another in giving
chase and in throwing the spear. And he was pleased to see that Cyrus was unable
to keep silence for delight, but, like a well-bred hound, gave tongue whenever
he came near an animal and urged on each of his companions by name. And the king
was delighted to see him laugh at one and praise another without the least bit
of jealousy. At length, then, Astyages went home with a large amount of game;
and he was so pleased with that chase, that thenceforth he always went out with
Cyrus when it was possible, and he took along with him not only many others but,
for Cyrus's sake, the boys as well.Thus Cyrus passed most of his time,
contriving some pleasure and good for all, but responsible for nothing
unpleasant to any one.
[1.4.16]
But when Cyrus was about fifteen or sixteen years old, the son of the Assyrian
king, on the eve of his marriage, desired in person to get the game for that
occasion. Now, hearing that on the frontiers of Assyria and Media there was
plenty of game that because of the war had not been hunted, he desired to go out
thither. Accordingly, that he might hunt without danger, he took along a large
force of cavalry and targeteers, who were to drive the game out of the thickets
for him into country that was open and suitable for riding. And when he arrived
where their frontier-forts and the garrison were, there he dined, planning to
hunt early on the following day.
[1.4.17]
And now when evening had come, the relief-corps for the former garrison came
from the city, both horse and foot. He thought, therefore, that he had a large
army at hand; for the two garrisons were there together and he himself had come
with a large force of cavalry and infantry. Accordingly, he decided that it was
best to make a foray into the Median territory and he thought that thus the
exploit of the hunt would appear more brilliant and that the number of animals
captured would be immense. And so, rising early, he led his army out; the
infantry he left together at the frontier, while he himself, riding up with the
horse to the outposts of the Medes, took his stand there with most of his
bravest men about him, to prevent the Median guards from coming to the rescue
against those who were scouring the country; and he sent out the proper men in
divisions, some in one direction, some in another, to scour the country, with
orders to capture whatever they came upon and bring it to him.So they were
engaged in these operations. [1.4.18] But when word was brought to Astyages that
there were enemies in the country, he himself sallied forth to the frontier in
person with his body-guard, and likewise his son with the knights that happened
to be at hand marched out, while he gave directions to all the others also to
come out to his assistance. But when they saw a large number of Assyrian troops
drawn up and their cavalry standing still, the Medes also came to a halt.When
Cyrus saw the rest marching out with all speed, he put on his armour then for
the first time and started out, too; this was an opportunity that he had thought
would never come--so eager was he to don his arms; and the armour that his
grandfather had had made to order for him was very beautiful and fitted him
well. Thus equipped he rode up on his horse. And though Astyages wondered at
whose order he had come, he nevertheless told the lad to come and stay by his
side.
[1.4.19]
And when Cyrus saw many horsemen over against them, he asked: "Say,
grandfather," said he, "are those men enemies who sit there quietly
upon their horses?""Yes, indeed, they are," said he."Are
those enemies, too," said Cyrus, "who are riding up and
down?""Yes, they are enemies, too.""Well then, by Zeus,
grandfather," said he, "at any rate, they are a sorry looking lot on a
sorry lot of nags who are raiding our belongings. Why, some of us ought to
charge upon them.""But don't you see, my son," said the king,
"what a dense array of cavalry is standing there in line? If we charge upon
those over there, these in turn will cut us off; while as for us, the main body
of our forces has not yet come.""But if you stay here," said
Cyrus, "and take up the reinforcements that are coming to join us, these
fellows will be afraid and will not stir, while the raiders will drop their
booty, just as soon as they see some of us charging on them."
[1.4.20]
It seemed to Astyages that there was something in Cyrus's suggestion, when he
said this. And whe wondered that the boy was so shrewd and wide-awake, he
ordered his son to take a division of the cavalry and charge upon those who were
carrying off the spoil. "And if," said he, "these others make a
move against you, I will charge upon them, so that they will be forced to turn
their attention to us."So then Cyaxares took some of the most powerful
horses and men and advanced. And when Cyrus saw them starting, he rushed off and
soon took the lead, while Cyaxares followed after, and the rest also were not
left behind. And when the foragers saw them approaching, they straightway let go
their booty and took to flight. [1.4.21] But Cyrus and his followers tried to
cut them off, and those whom they caught they at once struck down, Cyrus taking
the lead; and they pursued hard after those who succeeded in getting past, and
they did not give up but took some of them prisoners.As a well-bred but
untrained hound rushes recklessly upon a boar, so Cyrus rushed on, with regard
for nothing but to strike down every one he overtook and reckless of anything
else.The enemy, however, when they saw their comrades hard pressed, advanced
their column in the hope that the Medes would give up the pursuit on seeing them
push forward. [1.4.22] But none the more did Cyrus give over, but in his
battle-joy he called to his uncle and continued the pursuit; and pressing on he
put the enemy to headlong flight, and Cyaxares did not fail to follow, partly
perhaps not to be shamed before his father; and the rest likewise followed, for
under such circumstances they were more eager for the pursuit, even those who
were not so very brave in the face of the enemy.But when Astyages saw them
pursuing recklessly and the enemy advancing in good order to meet them, he was
afraid that something might happen to his son and Cyrus, if they fell in
disorder upon the enemy in readiness for battle, and straightway he advanced
upon the foe.
[1.4.23]
Now the enemy on their part, when they saw the Medes advance, halted, some with
spears poised, others with bows drawn, expecting that the other side would also
halt, as soon as they came within bow-shot, just as they were accustomed
generally to do; for it was their habit to advance only so far against each
other, when they came into closest quarters, and to skirmish with missiles,
oftentimes till evening. But when they saw their comrades rushing in flight
toward them, and Cyrus and his followers bearing down close upon them, and
Astyages with his cavalry getting already within bow-shot, they broke and fled
with all their might from the Medes who followed hard after them.The Medes
caught up with many of them; and those whom they overtook they smote, both men
and horses; and the fallen they slew. Nor did they stop, until they came up with
the Assyrian infantry. Then, however, fearing lest some greater force might be
lying in ambush, they came to a halt.
[1.4.24]
Then Astyages marched back, greatly rejoicing over the victory of his cavalry
but not knowing what to say of Cyrus; for though he realized that his grandson
was responsible for the outcome, yet he recognized also that he was frenzied
with daring. And of this there was further evidence; for, as the rest made their
way homeward, he did nothing but ride around alone and gloat upon the slain, and
only with difficulty did those who were detailed to do so succeed in dragging
him away and taking him to Astyages; and as he came, he set his escort well
before him, for he saw that his grandfather's face was angry because of his
gloating upon them.
[1.4.25]
Such was his life in Media; and Cyrus was not only on the tongues of all the
rest both in story and in song, but Astyages also, while he had esteemed him
before, was now highly delighted with him. And Cambyses, Cyrus's father, was
pleased to learn this. But when he heard that Cyrus was already performing a
man's deeds, he summoned him home to complete the regular curriculum in Persia.
And Cyrus also, we are told, said then that he wished to go home, in order that
his father might not feel any displeasure nor the state be disposed to
criticise; and Astyages, too, thought it expedient to send him home.So he let
him go and not only gave him the horses that he desired to take, but he packed
up many other things for him because of his love for him and also because he
cherished high hopes that his grandson would be a man able both to help his
friends and to give trouble to his enemies. And everybody, both boys and men,
young and old, and Astyages himself, escorted him on horseback as he went, and
they say that there was no one who turned back without tears. [1.4.26] And Cyrus
also, it is said, departed very tearfully. And they say that he distributed as
presents among his young friends many of the things that Astyages had given to
him; and finally he took off the Median robe which he had on and gave it to one
whom he loved very dearly. It is said, however, that those who received and
accepted his presents carried them to Astyages, and Astyages received them and
returned them to Cyrus; but Cyrus sent them back again to Media with this
message: "If you wish me ever to come back to you again, grandfather,
without having to be ashamed, permit those to whom I have given anything to keep
it." And when Astyages heard this, he did as Cyrus's letter bade.
[1.4.27]
Now, if we may relate a sentimental story, we are told that when Cyrus was going
away and they were taking leave of one another, his kinsmen bade him good-bye,
after the Persian custom, with a kiss upon his lips. And that custom has
survived, for so the Persians do even to this day. Now a certain Median
gentleman, very noble, had for some considerable time been struck with Cyrus's
beauty, and when he saw the boy's kinsmen kissing him, he hung back. But when
the rest were gone, he came up to Cyrus and said: "Am I the only one of
your kinsmen, Cyrus, whom you do not recognize as such?""What,"
said Cyrus, "do you mean to say that you, too, are a
kinsman?""Certainly," said he."That is the reason, then, it
seems," said Cyrus, "why you used to stare at me; for if I am not
mistaken, I have often noticed you doing so.""Yes," said he,
"for though I was always desirous of coming to you, by the gods I was too
bashful.""Well, you ought not to have been--at any rate, if you were
my kinsman," said Cyrus; and at the same time he went up and kissed him.
[1.4.28]
And when he had been given the kiss, the Mede asked: "Really, is it a
custom in Persia to kiss one's kinsfolk?""Certainly," said he;
"at least, when they see one another after a time of separation, or when
they part from one another.""It may be time, then, for you to kiss me
once again," said the Mede; "for, as you see, I am parting from you
now."And so Cyrus kissed him good-bye again and went on his way. But they
had not yet gone far, when the Mede came back with his horse in a lather. And
when Cyrus saw him he said: "Why, how now? Did you forget something that
you intended to say?""No, by Zeus," said he, "but I have
come back after a time of separation.""By Zeus, cousin," said
Cyrus, "a pretty short time.""Short, is it?" said the Mede;
"don't you know, Cyrus," said he, "that even the time it takes me
to wink seems an eternity to me, because during that time I do not see you, who
are so handsome?"Then Cyrus laughed through his tears and bade him go and
be of good cheer, for in a little while he would come back to them, so that he
might soon look at him--without winking, if he chose.
[1.5.1]
Now when Cyrus had returned, as before narrated, he is said to have spent one
more year in the class of boys in Persia. And at first the boys were inclined to
make fun of him, saying that he had come back after having learned to live a
life of luxurious ease among the Medes. But when they saw him eating and
drinking with no less relish than they themselves, and, if there ever was
feasting at any celebration, freely giving away a part of his own share rather
than asking for more; and wh, in addition to this, they saw him surpassing them
in other things as well, then again his comrades began to have proper respect
for him.And when he had passed through this discipline and had now entered the
class of the youths, among these in turn he had the reputation of being the best
both in attending to duty and in endurance, in respect toward his elders and in
obedience to the officers.
[1.5.2]
In the course of time Astyages died in Media, and Cyaxares, the son of Astyages
and brother of Cyrus's mother, succeeded to the Median throne.At that time the
king of Assyria had subjugated all Syria, a very large nation, and had made the
king of Arabia his vassal; he already had Hyrcania under his dominion and was
closely besetting Bactria. So he thought that if he should break the power of
the Medes, he should easily obtain dominion over all the nations round about;
for he considered the Medes the strongest of the neighbouring tribes. [1.5.3]
Accordingly, he sent around to all those under his sway and to Croesus, the king
of Lydia, to the king of Cappadocia; to both Phrygias, to Paphlagonia, India,
Caria, and Cilicia; and to a certain extent also he misrepresented the Medes and
Persians, for he said that they were great, powerful nations, that they had
intermarried with each other, and were united in common interests, and that
unless some one attacked them first and broke their power, they would be likely
to make war upon each one of the nations singly and subjugate them. Some, then,
entered into an alliance with him because they actually believed what he said;
others, because they were bribed with gifts and money, for he had great wealth.
[1.5.4]
Now when Cyaxares heard of the plot and of the warlike preparations of the
nations allied against him, without delay he made what counter preparations he
could himself and also sent to Persia both to the general assembly and to his
brother-in-law, Cambyses, who was king of Persia. And he sent word to Cyrus,
too, asking him to try to come as commander of the men, in case the Persian
state should send any troops. For Cyrus had by this time completed his ten years
among the youths also and was now in the class of mature men.
[1.5.5]
So Cyrus accepted the invitation, and the elders in council chose him commander
of the expedition to Media. And they further permitted him to choose two hundred
peers1 to accompany him, and to each one of the two hundred peers in turn they
gave authority to choose four more, these also from the peers. That made a
thousand. And each one of the thousand in their turn they bade choose in
addition from the common people of the Persians ten targeteers, ten slingers,
and ten bowmen. That made ten thousand bowmen, ten thousand targeteers, and ten
thousand slingers--not counting the original thousand. So large was the army
given to Cyrus.
[1.5.6]
Now as soon as he was chosen, his first act was to consult the gods; and not
till he had sacrificed and the omens were propitious, did he proceed to choose
his two hundred men. And when these also had chosen each his four, he called
them all together and then addressed them for the first time as follows:
[1.5.7]
"My friends, I have chosen you not because I now see your worth for the
first time, but because I have observed that from your boyhood on you have been
zealously following out all that the state considers right and abstaining
altogether from all that it regards as wrong. As for myself, I wish to make
known to you why I have not hesitated to assume this office and why I have
invited you to join me.
[1.5.8]
"I have come to realize that our forefathers were no whit worse than we. At
any rate, they also spent their time in practising what are considered the works
of virtue. However, what they gained by being what they were, either for the
commonwealth of the Persians or for themselves, I can by no means discover.
[1.5.9] And yet I think that no virtue is practised by men except with the aim
that the good, by being such, may have something more than the bad; and I
believe that those who abstain from present pleasures do this not that they may
never enjoy themselves, but by this self-restraint they prepare themselves to
have many times greater enjoyment in time to come. And those who are eager to
become able speakers study oratory, not that they may never cease from speaking
eloquently, but in the hope that by their eloquence they may persuade men and
accomplish great good. And those also who practice military science undergo this
labour, not that they may never cease from fighting, but because they think that
by gaining proficiency in the arts of war they will secure great wealth and
happiness and honour both for themselves and for their country.
[1.5.10]
"But when men go through all this toil and then allow themselves to become
old and feeble before they reap any fruit of their labours, they seem to me at
least to be like a man who, anxious to become a good farmer, should sow and
plant well but, when harvest time came, should permit his crop to fall back
again to the ground ungathered. And again, if an athlete after long training and
after getting himself in condition to win a victory should then persist in
refusing to compete, not even he, I ween, would rightly be considered guiltless
of folly. [1.5.11] But, fellow-soldiers, let us not make this mistake; but,
conscious that from our boyhood on we have practised what is good and
honourable, let us go against the enemy, who, I am sure, are too untrained to
contend against us. For those men are not yet valiant warriors, who, however
skilful in the use of bow or spear and in horsemanship, are still found wanting
if it is ever necessary to suffer hardship; such persons are mere tiros when it
comes to hardships. Nor are those men valiant warriors, who are found wanting
when it is necessary to keep awake; but these also are mere tiros in the face of
sleep. Nor yet are those men valiant warriors, who have these qualifications but
have not been taught how they ought to treat comrades and how to treat enemies,
but it is evident that they also are unacquainted with the most important
branches of education.
[1.5.12]
"Now you, I take it, could make use of the night just as others do of the
day; and you consider toil the guide to a happy life; hunger you use regularly
as a sauce, and you endure drinking plain water more readily than lions do,
while you have stored up in your souls that best of all possessions and the one
most suitable to war: I mean, you enjoy praise more than anything else; and
lovers of praise must for this reason gladly undergo every sort of hardship and
every sort of danger.
[1.5.13]
"Now if I say this concerning you while I believe the contrary to be true,
I deceive myself utterly. For if any of these qualities shall fail to be
forthcoming in you, the loss will fall on me. But I feel confident, you see,
both from my own experience and from your good-will toward me and from the
ignorance of the enemy that these sanguine hopes will not deceive me. So let us
set out with good heart, since we are free from the suspicion of even seeming to
aim unjustly at other men's possessions. For, as it is, the enemy are coming,
aggressors in wrong, and our friends are calling us to their assistance. What,
then, is more justifiable than to defend oneself, or what more noble than to
assist one's friends?
[1.5.14]
"This, moreover, will, I think, strengthen your confidence: I have not
neglected the gods as we embark upon this expedition. For you have been with me
enough to know that not only in great things but also in small I always try to
begin with the approval of the gods."What more need I add?" he said in
closing. "Choose you your men and get them together, and when you have made
the necessary preparations come on to Media. As for myself, I will first return
to my father and then go on ahead of you, to learn as soon as possible what the
plans of the enemy are and to makewhat preparations I may require, in order that
with God's help we may make as good a fight as possible."They, for their
part, proceeded to do as he had said.
1,5,5,n1.
The "peers," or "equals-in-honour," were so called because
they enjoyed equality of rights in matters of education, politics, and offices
of honour and distinction. See Index, s.v.
[1.6.1]
Now, when Cyrus had gone home and prayed to ancestral Hestia, ancestral Zeus,
and the rest of the gods, he set out upon his expedition; and his father also
joined in escorting him on his way. And when they were out of the house, it is
said to have thundered and lightened with happy auspices for him; and when this
manifestation had been made, they proceeded, without taking any further
auspices, in the conviction that no one would make void the signs of the supreme
god. [1.6.2] Then, as they went on, his father began to speak to Cyrus on this
wise:"My son, it is evident both from the sacrifices and from the signs
from the skies that the gods are sending you forth with their grace and favour;
and you yourself must recognize it, for I had you taught this art on purpose
that you might not have to learn the counsels of the gods through others as
interpreters, but that you yourself, both seeing what is to be seen and hearing
what is to be heard, might understand; for I would not have you at the mercy of
the soothsayers, in case they should wish to deceive you by saying other things
than those revealed by the gods; and furthermore, if ever you should be without
a soothsayer, I would not have you in doubt as to what to make of the divine
revelations, but by your soothsayer's art I would have you understand the
counsels of the gods and obey them."
[1.6.3]
"Aye, father," said Cyrus, "as you have taught me, I always try
to take care, as far as I can, that the gods may be gracious unto us and
willingly give us counsel; for I remember," said he, "having once
heard you say that that man would be more likely to have power with the gods,
even as with men, who did not fawn upon them when he was in adversity, but
remembered the gods most of all when he was in the highest prosperity. And for
one's friends also, you said, one ought always to show one's regard in precisely
the same way."
[1.6.4]
"Well, my son," said he, "and owing to that very regard do you
not come to the gods with a better heart to pray, and do you not expect more
confidently to obtain what you pray for, because you feel conscious of never
having neglected them?""Yes, indeed, father," said he; "I
feel toward the gods as if they were my friends."
[1.6.5]
"To be sure," said his father; "and do you remember the
conclusion which once we reached--that as people who know what the gods have
granted fare better than those who do not; as people who work accomplish more
than those who are idle; as people who are careful live more securely than those
who are indifferent; so in this matter it seemed to us that those only who had
made themselves what they ought to be had a right to ask for corresponding
blessings from the gods?"
[1.6.6]
"Yes, by Zeus," said Cyrus; "I do indeed remember hearing you say
so, and all the more because I could not help but agree with what you said. For
I know that you always used to say that those who had not learned to ride had no
right to ask the gods to give them victory in a cavalry battle; and those who
did not know how to shoot had no right to ask to excel in marksmanship those who
did know how; and those who did not know how to steer had no right to pray that
they might save ships by taking the helm; neither had those who did not sow at
all any right to pray for a fine crop, nor those who were not watchful in war to
ask for preservation; for all that is contrary to the ordinances of the gods.
You said, moreover, that it was quite as likely that those who prayed for what
was not right should fail of success with the gods as that those who asked for
what was contrary to human law should be disappointed at the hands of men."
[1.6.7]
"But, my son, have you forgotten the discussion you and I once had--that it
was a great task and one worthy of a man, to do the best he could not only to
prove himself a truly good and noble man but also to provide a good living both
for himself and his household? And while this was a great task, still, to
understand how to govern other people so that they might have all the
necessaries of life in abundance and might all become what they ought to be,
this seemed to us worthy of all admiration."
[1.6.8]
"Yes, by Zeus, father," said he, "I do remember your saying this
also; and I agreed with you, too, that it was an exceedingly difficult task to
govern well; and now," said he, "I hold this same opinion still, when
I consider the matter and think of the principles of governing. When I look at
other people, however, and observe what sort of men those are who, in spite of
their character, continue to rule over them, and what sort of opponents we are
going to have, it seems to me an utter disgrace to show any respect for such as
they are and not to wish to go to fight them. To begin with our own friends
here," he continued, "I observe that the Medes consider it necessary
for the one who governs them to surpass the governed in greater sumptuousness of
fare, in the possession of more money in his palace, in longer hours of sleep,
and in a more luxurious manner of life, in every respect, than the governed. But
I think," he added, "that the ruler ought to surpass those under his
rule not in self-indulgence, but in taking forethought and willingly undergoing
toil."
[1.6.9]
"But let me tell you, my boy," said the other, "there are some
instances in which we must wrestle not against men but against actual facts, and
it is not so easy to get the better of these without trouble. For instance, you
doubtless know that if your army does not receive its rations, your authority
will soon come to naught.""Yes, father," said he; "but
Cyaxares says that he will furnish supplies for all who come from here, however
many they be.""But, my son," said he, "do you mean to say
that you are marching out trusting to the funds at the command of
Cyaxares?""Yes, I do," said Cyrus."But say," said his
father, "do you know how much he has?""No, by Zeus," said
Cyrus, "I know nothing about it.""And do you nevertheless trust
to these uncertainties? And do you not know that you will need many things and
that he must now have many other expenses?""Yes," said Cyrus,
"I do.""Well, then," said he, "if his resources fail or
if he play you false on purpose, how will your army fare?""Evidently
not very well; but father," said he, "if you have in mind any means
that I might find at my own command for obtaining supplies, tell me about it,
while we are still in a friendly country."
[1.6.10]
"Do you ask me, my son," said he, "where you might yourself find
means? Where might you better look to find the means of obtaining supplies than
to the one who has an army? Now you are marching out from here with a force of
infantry which you would not exchange, I am sure, for any other though many time
as large; and you will have for cavalry to support you the Median horse, the
best cavalry troops in the world. What nation, then, of those around do you
suppose will refuse to serve you, both from the wish to do your side a favour,
and for fear of suffering harm? And therefore in common with Cyaxares you should
take care that you may never be without any of the things you need to have, and
as a matter of habit, too, contrive some means of revenue. And above all I beg
you to remember this: never postpone procuring supplies until want compels you
to it; but when you have the greatest abundance, then take measures against
want. And this is most expedient; for you will obtain more from those upon whom
you make demands, if you do not seem to be in want, and besides you will thus be
blameless in the eyes of your own soldiers; in this way, furthermore, you
willcommand more respect from others also, and if you wish to do good or ill to
any one with your forces, your soldiers will serve you better as long as they
have what they need. And let me assure you that the words you say will have more
more power to convince, when you can abundantly prove that you are in a position
to do both good and ill."
[1.6.11]
"Well, father," said he, "it seems to me that you are right in
all you say, both on other grounds and also because not one of my soldiers will
be grateful to me for that which according to the agreement he is to receive;
for they know on what terms Cyaxares is having them brought as his allies. But
whatever any one receives in addition to what has been agreed upon, that he will
consider as a reward, and he will probably be grateful to the giver. But for a
man to have an army with which he may do good to his friends and get help in
return and try to punish his enemies, and for him then to neglect to make due
provision for it, do you think," said he, "that this is in any way
less disgraceful than for a man to have fields and labourers to work them and
after all to let his land lie idle and unprofitable? But," he added,
"I, at any rate, shall not fail to provide supplies for my men, whether in
a friendly or in a hostile land--you may be certain of that."
[1.6.12]
"Well then, my boy," said his father, "tell me, do you remember
the other points which, we agreed, must not be
neglected--eh?""Yes," said he, "I remember well when I came
to you for money to pay to the man who professed to have taught me to be a
general; and you, while you gave it me, asked a question something like this:
`Of course,' you said, `the man to whom you are taking the pay has given you
instruction in domestic economy as a part of the duties of a general, has he
not? At any rate, the soldiers need provisions no whit less than the servants in
your house.' And when I told you the truth and said that he had given me no
instruction whatever in this subject, you asked me further whether he had said
anything to me about health or strength, inasmuch as it would be requisite for
the general to take thought for these matters as well as for the conduct of his
campaign.
[1.6.13]
And when I said `no' to this also, you asked me once more whether he had taught
me any arts that would be the best helps in the business of war. And when I said
`no' to this as well, you put this further question, whether he had put me
through any training so that I might be able to inspire my soldiers with
enthusiasm, adding that in every project enthusiasm or faintheartedness made all
the difference in the world. And when I shook my head in response to this
likewise, you questioned me again whether he had given me any lessons to teach
me how best to secure obedience on the part of an army. [1.6.14] And when this
also appeared not to have been discussed at all, you finally asked me what in
the world he had been teaching me that he professed to have been teaching me
generalship. And thereupon I answered, `tactics.' And you laughed and went
through it all, explaining point by point, as you asked of what conceivable use
tactics could be to an army, without provisions and health, and of what use it
could be without the knowledge of the arts invented for warfare and without
obedience. And when you had made it clear to me that tactics was only a small
part of generalship, I asked you if you could teach me any of those things, and
you bade me go and talk with the men who were reputed to be masters of military
science and find out how each one of those problems was to be met.
[1.6.15]
Thereupon I joined myself to those who I heard were most proficient in those
branches. And in regard to provisions--I was persuaded that what Cyaxares was to
furnish us was enough if it should be forthcoming; and in regard to health--as I
had always heard and observed that states that wished to be healthy elected a
board of health, and also that generals for the sake of their soldiers took
physicians out with them, so also when I was appointed to this position, I
immediately took thought for this; and I think," he added, "that you
will find that I have with me men eminent in the medical profession."Said
his father in reply to this, [1.6.16] "Yes, my son, but just as there are
menders of torn garments, so also these physicians whom you mention heal us when
we fall sick. But your responsibility for health will be a larger one than that:
you must see to it that your army does not get sick at all.""And pray
what course shall I take, father," said he, "that I may be able to
accomplish that?""In the first place, if you are going to stay for
some time in the same neighbourhood, you must not neglect to find a sanitary
location for your camp; and with proper attention you can not fail in this. For
people are continually talking about unhealthful localities and localities that
are healthful; and you may find clear witnesses to either in the physique and
complexion of the inhabitants; and in the second place, it is not enough to have
regard to the localities only, but tell me what means you adopt to keep well
yourself."
[1.6.17]
"In the first place, by Zeus," said Cyrus, "I try never to eat
too much, for that is oppressive; and in the second place, I work off by
exercise what I have eaten, for by so doing health seems more likely to endure
and strength to accrue.""That, then, my son," said he, "is
the way in which you must take care of the rest also.""Yes,
father," said he; "but will the soldiers find leisure for taking
physical exercise?""Nay, by Zeus," said his father, "they
not only can, but they actually must. For if an army is to do its duty, it is
absolutely necessary that it never cease to contrive both evil for the enemy and
good for itself. What a burden it is to support even one idle man! It is more
burdensome still to support a whole household in idleness; but the worst burden
of all is to support an army in idleness. For not only are the mouths in an army
very numerous but the supplies they start with are exceedingly limited, and they
use up most extravagantly whatever they get, so that an army must never be left
idle."
[1.6.18]
"Methinks you mean, father," said he, "that just as a lazy farmer
is of no account, so also a lazy general is of no account at all.""But
at any rate, as regards the energetic general," said his father, "I
can vouch for it that, unless some god do cross him, he will keep his soldiers
abundantly supplied with provisions and at the same time in the best physical
condition.""Yes," said Cyrus; "but at all events, as to
practice in the various warlike exercises, it seems to me, father, that by
announcing contests in each one and offering prizes you would best secure
practice in them, so that you would have everything prepared for use, whenever
you might need it.""Quite right, my son," said he; "for if
you do that you may be sure that you will see your companies performing their
proper parts like trained sets of dancers."
[1.6.19]
"In the next place," said Cyrus, "for putting enthusiasm into the
soldiers nothing seems to be more effectual than the power of inspiring men with
hopes.""Yes, my son," said he; "but that is just as if any
one on a hunt should always call up his dogs with the call that he uses when he
sees the quarry. For at first, to be sure, he will find them obeying him
eagerly; but if he deceives them often, in the end they will not obey him when
he calls, even though he really does see a wild beast. So it stands with respect
to those hopes also. If any one too often raises false expectations of good
things to come, eventually he can gain no credence, even when he holds forth
well-grounded hopes. But, my son, you should refrain from saying what you are
not perfectly sure of; by making certain others your mouthpiece, however, the
desired end may be accomplished; but faith in your own words of encouragement
you must keep sacred to the utmost to serve you in the greatest
crises.""Yes, by Zeus, father," saCyrus; "I think you are
right in what you say, and I like your idea better. [1.6.20] And then in regard
to keeping the soldiers in a state of obedience, I think, father, that I am not
inexperienced in that direction; for you instructed me in obedience from my very
childhood on, compelling me to obey you. Then you surrendered me to the charge
of my teachers, and they pursued the same course; and when we were in the class
of young men, the officer in charge paid especial attention to this same point;
and most of the laws seem to me to teach these two things above all else, to
govern and to be governed. And now, when I think of it, it seems to me that in
all things the chief incentive to obedience lies in this: praise and honour for
the obedient, punishment and dishonour for the disobedient."
[1.6.21]
"This, my son, is the road to compulsory obedience, indeed, but there is
another road, a short cut, to what is much better--namely, to willing obedience.
For people are only too glad to obey the man who they believe takes wiser
thought for their interests than they themselves do. And you might recognize
that this is so in many instances but particularly in the case of the sick: how
readily they call in those who are to prescribe what they must do; and at sea
how cheerfully the passengers obey the captain; and how earnestly travellers
desire not to get separated from those who they think are better acquainted with
the road than they are. But when people think that they are going to get into
trouble if they obey, they will neither yield very much for punishment nor will
they be moved by gifts; for no one willingly accepts even a gift at the cost of
trouble to himself."
[1.6.22]
"You mean to say, father, that nothing is more effectual toward keeping
one's men obedient than to seem to be wiser than they?""Yes,"
said he, "that is just what I mean.""And how, pray, father, could
one most quickly acquire such a reputation for oneself?""There is no
shorter road, my son," said he, "than really to be wise in those
things in which you wish to seem to be wise; and when you examine concrete
instances, you will realize that what I say is true. For example, if you wish to
seem to be a good farmer when you are not, or a good rider, doctor,
flute-player, or anything else that you are not, just think how many schemes you
must invent to keep up your pretensions. And even if you should persuade any
number of people to praise you, in order to give yourself a reputation, and if
you should procure a fine outfit for each of your professions, you would soon be
found to have practised deception; and not long after, when you were giving an
exhibition of your skill, you would be shown up and convicted, too, as an
impostor."
[1.6.23]
"But how could one become really wise in foreseeing that which will prove
to be useful?""Obviously, my son," said he, "by learning all
that it is possible to acquire by learning, just as you learned tactics. But
whatever it is not possible for man to learn, nor for human wisdom to foresee,
that you may find out from the gods by the soothsayer's art, and thus prove
yourself wiser than others; and if you know anything that it would be best to
have done, you would show yourself wiser than others if you should exert
yourself to get that done; for it is a mark of greater wisdom in a man to strive
to secure what is needful than to neglect it."
[1.6.24]
"Yes; but as to the love of one's subjects-- and this, it seems to me at
least, is one of the most important questions--the same course that you would
take if you wished to gain the affection of your friends leads also to that;
that is, I think, you must show yourself to be their benefactor.""Yes,
my son," said he; "it is a difficult matter, however, always to be in
a position to do good to whom you will; but to show that you rejoice with them
if any good befall them, that you sympathize with them if any ill betide, that
you are eager to help them in times of distress, that you are anxious that they
be not crossed in any way, and that you try to prevent their being crossed; it
is in these respects somehow that you ought rather to go hand in hand with them.
[1.6.25] And in his campaigns also, if they fall in the summer time, the general
must show that he can endure the heat of the sun better than his soldiers can,
and that he can endure cold better than they if it be in winter; if the way lead
through difficulties, that he can endure hardships better. All this contributes
to his being loved by his men.""You mean to say, father," said
he, "that in everything the general must show more endurance than his
men.""Yes," said he, "that is just what I mean; however,
never fear for that, my son; for bear in mind that the same toils do not affect
the general and the private in the same way, though they have the same sort of
bodies; but the honour of the general's position and the very consciousness that
nothing he does escapes notice lighten the burdens for him."
[1.6.26]
"But, father, when once your soldiers had supplies and were well and able
to endure toils, and when they were practised in the arts of war and ambitious
to prove themselves brave, and when they were more inclined to obey than to
disobey, under such circumstances do you not think it would be wise to desire to
engage the enemy at the very first opportunity?""Yes, by Zeus,"
said he; "at any rate, if I expected to gain some advantage by it;
otherwise, for my part, the better I though myself to be and the better my
followers, the more should I be on my guard, just as we try to keep other things
also which we hold most precious in the greatest possible security."
[1.6.27]
"But, father, what would be the best way to gain an advantage over the
enemy?""By Zeus," said he, "this is no easy or simple
question that you ask now, my son; but, let me tell you, the man who proposes to
do that must be designing and cunning, wily and deceitful, a thief and a robber,
overreaching the enemy at every point.""O Heracles, father," said
Cyrus with a laugh, "what a man you say I must become!""Such, my
son," he said, "that you would be at the same time the most righteous
and law-abiding man in the world."
[1.6.28]
"Why then, pray, did you use to teach us the opposite of this when we were
boys and youths?""Aye, by Zeus," said he; "and so we would
have you still towards your friends and fellow-citizens; but, that you might be
able to hurt your enemies, do you not know that you all were learning many
villainies?""No, indeed, father," said he; "not I, at any
rate.""Why," said he, "did you learn to shoot, and why to
throw the spear? Why did you learn to ensnare wild boars with nets and pitfalls,
and deer with traps and toils? And why were you not used to confront lions and
bears and leopards in a fair fight face to face instead of always trying to
contend against them with some advantage on your side? Why, do you not know that
all this is villainy and deceit and trickery and taking unfair advantage?"
[1.6.29]
"Yes, by Zeus," said he, "toward wild animals however; but if I
ever even seemed to wish to deceive a man, I know that I got a good beating for
it.""Yes," said he; "for, methinks, we did not permit you to
shoot at people nor to throw your spear at them; but we taught you to shoot at a
mark, in order that you might not for the time at least do harm to your friends,
but, in case there should ever be a war, that you might be able to aim well at
men also. And we instructed you likewise to deceive and to take advantage, not
in the case of men but of beasts, in order that you might not injure your
friends by so doing, but, if there should ever be a war, that you might not be
unpractised in these arts."
[1.6.30]
"Well then, father," said he, "if indeed it is useful to
understand both how to do good and how to do evil to men, we ought to have been
taught both these branches in the case of men, too."
[1.6.31]
"Yes, my son," said he; "it is said that in the time of our
forefathers there was once a tof the boys who, it seems, used to teach them
justice in the very way that you propose; to lie and not to lie, to cheat and
not to cheat, to slander and not to slander, to take and not to take unfair
advantage. And he drew the line between what one should do to one's friends and
what to one's enemies. And what is more, he used to teach this: that it was
right to deceive friends even, provided it were for a good end, and to steal the
possessions of a friend for a good purpose. [1.6.32] And in teaching these
lessons he had also to train the boys to practise them upon one another, just as
also in wrestling, the Greeks, they say, teach deception and train the boys to
be able to practise it upon one another. When, therefore, some had in this way
become expert both in deceiving successfully and in taking unfair advantage and
perhaps also not inexpert in avarice, they did not refrain from trying to take
an unfair advantage even of their friends. [1.6.33] In consequence of that,
therefore, an ordinance was passed which obtains even unto this day, simply to
teach our boys, just as we teach our servants in their relations toward us, to
tell the truth and not to deceive and not to take unfair advantage; and if they
should act contrary to this law, the law requires their punishment, in order
that, inured to such habits, they may become more refined members of society.
[1.6.34] But when they came to be as old as you are now, then it seemed to be
safe to teach them that also which is lawful toward enemies; for it does not
seem likely that you would break away and degenerate into savages after you had
been brought up together in mutual respect. In the same way we do not discuss
sexual matters in the presence of very young boys, lest in case lax discipline
should give a free rein to their passions the young might indulge them to
excess."
[1.6.35]
"True, by Zeus," said he; "but seeing that I am late in learning
about this art of taking advantage of others, do not neglect to teach me,
father, if you can, how I may take advantage of the enemy.""Contrive,
then," said he, "as far as is in your power, with your own men in good
order to catch the enemy in disorder, with your own men armed to come upon them
unarmed, and with your own men awake to surprise them sleeping, and then you
will catch them in an unfavourable position while you yourself are in a strong
position, when they are in sight to you and while you yourself are unseen."
[1.6.36]
"And how, father," said he, "could one catch the enemy making
such mistakes?""Why, my son," said he, "both you and the
enemy must necessarily offer many such opportunities; for instance, you must
both eat, and you must both sleep, and early in the morning you must almost all
at the same time attend to the calls of nature, and you must make use of such
roads as you find. All this you must observe, and you must be particularly
watchful on the side where you know yourselves to be weaker, and you must attack
the enemy above all in that quarter in which you see that they are most
vulnerable."
[1.6.37]
"And is it possible to take advantage in these ways only," said Cyrus,
"or in other ways also?""Aye, far more in other ways, my
son," said he; "for in these particulars all men, as a rule, take
strict precautions; for they know that they must. But those whose business it is
to deceive the enemy can catch them off their guard by inspiring them with
over-confidence; and, by offering them the opportunity of pursuit, can get them
into disorder; and, by leading them on into unfavourable ground by pretended
flight, can there turn and attack them.
[1.6.38]
However, my son," he continued, "since you are desirous of learning
all these matters, you must not only utilize what you may learn from others, but
you must yourself also be an inventor of stratagems against the enemy, just as
musicians render not only those compositions which they have learned but try to
compose others also that are new. Now if in music that which is new and fresh
wins applause, new stratagems in warfare also win far greater applause, for such
can deceive the enemy even more successfully.
[1.6.39]
"And if you, my son," he went on, "should do nothing more than
apply to your dealings with men the tricks that you used to practise so
constantly in dealing with small game, do you not think that you would make a
very considerable advance in the art of taking advantage of the enemy? For you
used to get up in the coldest winter weather and go out before daylight to catch
birds, and before the birds were astir you had your snares laid ready for them
and the ground disturbed had been made exactly like the ground undisturbed; and
your decoy birds had been so trained as to serve your purposes and to deceive
the birds of the same species, while you yourself would lie in hiding so as to
see them but not to be seen by them; and you had practised drawing your nets
before the birds could escape.
[1.6.40]
And again, to catch the hare--because he feeds in the night and hides in the
daytime--you used to breed dogs that would find him out by the scent. And
because he ran so fast, when he was found, you used to have other dogs trained
to catch him by coursing. And in case he escaped even these, you used to find
out the runs and the places where hares take refuge and may be caught, and there
you would spread out your nets so as to be hardly visible, and the hare in his
headlong flight would plunge into them and entangle himself. And lest he escape
even from that, you used to station men to watch for what might happen and to
pounce upon him suddenly from a place near by. And you yourself from behind
shouting with a cry that kept right up with the hare would frighten him so that
he would lose his wits and be taken; those in front, on the other hand, you had
instructed to keep silent and made them lie concealed in ambush.
[1.6.41]
"As I said before, then, if you would employ such schemes on men also, I am
inclined to think that you would not come short of any enemy in the world. But
if it is ever necessary--as it may well be--to join battle in the open field, in
plain sight, with both armies in full array, why, in such a case, my son, the
advantages that have been long since secured are of much avail; by that I mean,
if your soldiers are physically in good training, if their hearts are well
steeled and the arts of war well studied. [1.6.42] Besides, you must remember
well that all those from whom you expect obedience to you will, on their part,
expect you to take thought for them. So never be careless, but think out at
night what your men are to do for you when day comes, and in the daytime think
out how the arrangements for the night may best be made. [1.6.43] But how you
ought to draw up an army in battle array, or how you ought to lead it by day or
by night, by narrow ways or broad, over mountains or plains, or how you should
pitch camp, or how station your sentinels by night or by day, or how you should
advance against the enemy or retreat before them, or how you should lead past a
hostile city, or how attack a fortification or withdraw from it, or how you
should cross ravines or rivers, or how you should protect yourself against
cavalry or spearmen or bowmen, and if the enemy should suddenly come in sight
while you are leading on in column, how you should form and take your stand
against them, and if they should come in sight from any other quarter than in
front as you are marching in phalanx, how you should form and face them, or how
any one might best find out the enemy's plans or how the enemy might be least
likely to learn his--why should I tell you all these things? For what I, for my
part, know, you have often heard; and if any one else had a reputation for
understanding anything of that kind, you never neglected to get information from
him, nor have you been uninstructed. I think, then, that you should turn this
knowledge to account according to circumstances, as each item of it may appear
serviceable to you.
[1.6.44] "Learn this les, too, from me, my son," said he; "it is the most important thing of all: never go into any danger either to yourself or to your army contrary to the omens or the auspices, and bear in mind that men choose lines of action by conjecture and do not know in the least from which of them success will come. [1.6.45] But you may derive this lesson from the facts of history; for many, and men, too, who seemed most wise, have ere now persuaded states to take up arms against others, and the states thus persuaded to attack have been destroyed. And many have made many others great, both individuals and states; and when they have exalted them, they have suffered the most grievous wrongs at their hands. And many who might have treated people as friends and done them favours and received favours from them, have received their just deserts from these very people because they preferred to treat them like slaves rather than as friends. Many, too, not satisfied to live contentedly in the enjoyment of their own proper share, have lost even that which they had, because they have desired to be lords of everything; and many, when they have gained the much coveted wealth, have been ruined by it. [1.6.46] So we see that mere human wisdom does not know how to choose what is best any more than if any one were to cast lots and do as the lot fell. But the gods, my son, the eternal gods, know all things, both what has been and what is and what shall come to pass as a result of each present or past event; and if men consult them, they reveal to those to whom they are propitious what they ought to do and what they ought not to do. But if they are not willing to give counsel to everybody, that is not surprising; for they are under no compulsion to care for any one unless they will."