Читать книгу The Boys' Book of Rulers - Farmer Lydia Hoyt - Страница 3

IN a lonely and desolate country, in the depths of a dark forest, at the edge of a yawning precipice, there once lay an infant, robed in costly garments, which betokened noble or royal birth. The baby lay in a small basket cradle, made of golden wires and lined with richly embroidered cushions. It seemed to be slumbering, for it moved not, even when the afternoon shadows gathered more densely around it; and a rapacious bird of prey might have been seen hovering above its dangerous retreat, and the noise of wild beasts was heard in the dark forests around. Was there no one near to protect and care for this lovely child? Ah, see! as that vulture swoops down towards its helpless victim, a lonely watcher rushes forth from the forest, and drawing his bow, an arrow flies into the heart of the bird, which falls dead into the awful chasm below. But why does not the babe awake? and why is it left in this desolate spot? Just then a lion steals out of the brushwood, and after a stealthy glance at the tempting prey so near his reach, he prepares to spring. But again the watcher leaps forth from the shadow, and hurls a sharp javelin with so true an aim that the lordly beast is mortally wounded, and retreats to the forest, roaring with pain. And still the infant sleeps on.

Just outside of the dreary forest is a poor herdsman’s hut. Here, too, might have been found an infant; but it is crowing and smiling as it raises its chubby fists to its mouth and tries to catch the sunshine, which streams in through the open door, and falls upon the wall over its head. This baby is clothed in the coarse garments of a peasant’s child. And yet the infant in the costly robes, in the wild forest, is really the dead child of a poor herdsman; and this crowing, laughing baby, dressed in peasant clothes, and lying in the lowly hut, is none other than the future Cyrus the Great, upon whom hang the destinies of a vast empire. The remarkable story regarding the birth and early boyhood of Cyrus the Great is recounted by Herodotus, one of the greatest and earliest of Grecian historians. Herodotus and Xenophon – a noted Grecian general, as well as historian – are the chief sources of information regarding most of the important historical events of that period of the world. Some parts of their accounts are thought to be historical romances, founded on facts; but as they have become a part of the history of those times, I shall gather the story of Cyrus from the events related by both these writers.

About 599 B.C. there were three kingdoms in the centre of Asia: Assyria, Media, and Persia. Astyages was king of Media. One night Astyages awoke from a terrible dream: he had dreamed that a fearful inundation had overwhelmed his kingdom. As the deluge seemed in some mysterious manner to be connected in his mind with his only daughter, Mandane, he imagined that it portended that evil should come to his throne through her children. And so he arranged that she should marry Cambyses, ruling prince of Persia. In this manner he hoped to remove her so far distant, and place her in so weak a kingdom, that he need have no fears.

A year after his daughter’s marriage to the king of Persia, Astyages had another dream, – of a great vine which overspread his kingdom. This vine also appeared to be associated in his mind with his daughter. So he called the soothsayers, who declared that it portended the future power of his daughter’s son, who should become a king.

Astyages was now so alarmed that he determined to destroy the child. So, with seeming kindness, he invited his daughter Mandane to make him a visit. He placed her in a palace and surrounded her with his own spies and servants. As soon as the infant son was born, Astyages sent for an officer of his court, named Harpagus, whom he thought was unscrupulous enough to obey his evil commands. Astyages ordered Harpagus to go and request the attendants of Mandane to allow him to see the infant; and then, under pretence that his grandfather Astyages desired that the infant should be brought to him, Harpagus should take the child away, and in some manner cause it to be put to death.

Harpagus did not dare to refuse, and accordingly went to the palace in which Mandane was residing. Her attendants, not suspecting his evil designs, arrayed the infant in its most beautiful robes, and delivered it into his care. Harpagus took the child home and consulted with his wife what he should do. He did not dare to disobey the king, and also, as Mandane was the daughter of the king, he feared to carry out the terrible deed himself.

In his perplexity he sent for one of his herdsmen, named Mitridates, living near wild and desolate forests. When Mitridates arrived, Harpagus gave the infant to him, commanding him to expose it in the forests for three days, and when the child was dead, to send him word.

The herdsman dared not refuse this wicked mission, and took the child home to his hut. His wife Spaco had at that time just lost an infant of the same age, and its dead body was still unburied. When she saw the beautiful babe of Mandane, she implored her husband to let her keep it in place of her dead child, who was accordingly arrayed in the costly robes of the young prince, while the royal baby was dressed in the coarse garments of the little dead peasant. The body of the dead infant was then placed in the royal cradle, or basket, in which the little prince had been carried from the palace; and after being exposed in the forest for three days, attended by watchers to keep away the wild beasts, the herdsman sent word to Harpagus that the infant was dead. Harpagus sent trusty messengers to see if the report was true; and when they saw the dead infant in the royal robes, they returned with the assurance that his orders had been complied with, and that they had seen the dead child. Harpagus gave orders to have the body buried, and sent word to King Astyages that the infant was dead.

The truth about the young Cyrus was not discovered until ten years after, and came about in a very strange way. Cyrus had now grown to be a strong, bright boy of ten years of age, and was supposed to be the son of the peasant herdsman. Several of the sons of the Median nobles were accustomed to meet in the neighborhood where he lived, for their sports, and Cyrus was always their leader in all pursuits. The story goes that he was once chosen as their king in a boyish game; and one of the nobles’ sons, being one of his subjects, and having disobeyed his commands, the boy king Cyrus punished him very severely. The father of the young noble complained to King Astyages of this ill treatment which his son had suffered at the hands of a peasant boy. Whereupon, the herdsman Mitridates and his supposed son were summoned to appear at court.

When the young Cyrus entered the presence of the king, Astyages was astonished at his manly bearing and his unusual beauty, and with an unaccountable feeling of interest in the supposed peasant boy, he inquired if the complaint of the noble was true. The little disguised prince looked up into the face of the dread monarch, in whose presence all his subjects trembled, and with perfect self-possession, replied, —

“My lord, what I have done I am able to justify. I did punish this boy, and I had a right to do so. I was king, and he was my subject, and he would not obey me. If you think that for this I deserve punishment myself, here I am; I am ready to suffer for it.”

Astyages was so surprised at this unlooked-for answer that he hastily commanded that Mitridates should be brought before him; and under threats of severe punishment, he demanded that he should tell him the truth about the lad; for he had grave doubts about his being the peasant’s son. Mitridates, frightened by the stern manner of the king, confessed the truth, and related all the circumstances regarding the infant who had been committed to him by Harpagus.

Astyages had deeply regretted his evil intentions towards his grandson, which, as he supposed, had ended in his death, and gladly claimed Cyrus as his own. But with strange inconsistency, he was equally incensed against Harpagus, who had dared to disobey his commands, by not causing the infant to be put to death; and he determined to celebrate in a strange and most shocking manner his joy at the recovery of his grandson, and his anger at the disobedience of Harpagus. So with wicked craftiness he sent word to Harpagus that his grandson had been discovered, and commanded that Harpagus should send his son, a boy about thirteen years of age, up to the palace to be a companion for young Cyrus. Furthermore, he announced that he was about to celebrate his joy at the recovery of his grandson, by a grand festival, at which he invited Harpagus to be present.

Harpagus suspecting no evil, and rejoicing at the happy sequel of that deed which had occasioned him much disquiet, having sent his son to the palace, according to the command of the king, related to his wife the strange events which had taken place. Neither of them were suspicious of any evil design in this seeming kindliness of Astyages, and thought it a fitting honor for their son, that he should be chosen as the companion of Prince Cyrus. Harpagus went to the festival, and was given a seat of honor at the table. Various dishes were set before the guests, and the attendants were especially attentive to see that Harpagus was most bountifully served. At the end of the feast, Astyages asked Harpagus how he had liked his fare. Harpagus expressed himself as being well pleased. The king then ordered the servants to bring in a basket, which they uncovered before Harpagus, and he beheld with horror the head, hands, and feet of his own son.

The story relates that Harpagus did not display his terrible despair by word or look; and when the wicked king asked him if he knew what he had been eating, he replied that he did, and whatever was the will of the king was pleasing to him. Such shocking cruelties reveal the wickedness of those despotic times.

Harpagus satisfied his revenge against the cruel Astyages, many years afterwards, in a manner which will be disclosed as this story continues. A king whose greed of power could condemn an own grandson to death would not scruple at other crimes. Astyages now again consulted the soothsayers as to his safety in recognizing Cyrus as his grandson and giving him his royal place at court. The Magi now replied, that as Cyrus had already been a king, even though it was only in a childish game, still, as he had been called a king, the oracles had been fulfilled, and Astyages need fear no further danger to his kingdom. Astyages therefore sent Cyrus to his parents in Persia, who received their long-lost son with overwhelming delight; and the youthful Cyrus was no doubt astonished and rejoiced to find himself the son and grandson of powerful kings, rather than a simple peasant boy, the son of a poor herdsman.

Cyrus is described by the historians as being tall and handsome, and excelling in all youthful exploits.

Xenophon describes the life of young Cyrus in the court of his father Cambyses, king of Persia. The sons of all the nobles and officers of the court were educated together in the royal palace. They were not taught to read, as there were no books, but they had certain teachers who explained to them the principles of right and wrong, and described to them the various laws of the land, and the rules by which controversies should be settled. These were put to practical use in deciding the various cases which occurred among the boys themselves; and judges were chosen from their number who should discuss and decide these questions. Right decisions were rewarded, and wrong ones punished. Cyrus himself was once punished for a wrong decision. The case was this: —

A larger boy took away the coat of a smaller boy, whose coat was bigger than his own, and gave him his own smaller coat. The smaller boy appealed to Cyrus, who decided that each boy should keep the coat that fitted him. The teacher condemned his decision in these words, —

“When you are called upon to consider a question of what fits best, then you should determine as you have done in this case; but when you are appointed to decide whose each coat is, and to adjudge it to the proper owner, then you are to consider what constitutes right possession, and whether he who takes a thing by force from one who is weaker than himself, should have it, or whether he who made it or purchased it, should be protected in his property. You have decided against law and in favor of violence and wrong.”

The boys at this Persian court were taught many kinds of manly exercises. They were trained to wrestle and run, and were instructed in the use of all kinds of arms then known. Each one was furnished with a bow and arrows, a shield, a sword, or dagger, which was worn at the side in a scabbard, and two javelins, one of which they were to throw, and the other to keep in the hand for use in close combat with the wild beasts which they might encounter in their hunting expeditions. These excursions were often long and fatiguing, which they took by turns with the king in the neighboring forests.

They were subjected to long marches, to cold and hunger and storms, and sometimes dangerous conflicts. These experiences were considered necessary to fit them to become good soldiers in the future.

When Cyrus was about twelve years of age, he was invited by his grandfather Astyages to make him a visit in Media. When Cyrus arrived in Media with his mother Mandane, he was surprised at the magnificence and pomp of the royal court; as the manners and habits of the Persians were very simple, and as he had been sent to Persia as soon as his royal rank had been discovered, he had not before had an opportunity of seeing the splendor of his grandfather’s court.

In his first interview with Astyages, Cyrus displayed his great tact and natural courtesy. When he came into the presence of his grandfather, who wore a purple robe richly embroidered with gold and covered with precious stones, and bracelets upon his arms, and a long, flowing wig, while his face was painted and powdered, Cyrus exclaimed, —

“Why, mother, what a handsome man my grandfather is!”

Cyrus was dazzled by the great display around him, for in the Persian court, Cambyses his father, and all his nobles, were clothed with great simplicity. Mandane then said to Cyrus, —

“Which one do you think the handsomer man, your father or your grandfather?”

It was a very unwise question to ask a child, but Cyrus was equal to the emergency, and replied with great tact and politeness, —

“My father is the handsomest man in Persia, but my grandfather is the handsomest of all the Medes.”

Astyages was much pleased with the aptness of this reply, and Cyrus became a great favorite with his grandfather, who lavished upon him costly garments, rich feasts, rare jewels, and the attentions of a retinue of servants. But after the first novelty had passed away, Cyrus preferred his more simple raiment and plainer food.

At one time, Astyages invited Cyrus and his mother to one of his grand feasts in his palace, and ordered the rarest viands to be served for Cyrus in the most elegant and costly dishes. Instead of being flattered, Cyrus showed no particular pleasure or surprise, and when Astyages asked him if he did not delight in such rich and delicate food, and if the feast before him was not much finer than any he had seen in Persia, Cyrus replied, —

“We manage much better in Persia; it is very troublesome to eat a little of so many things.”

“How do you manage in Persia?” asked Astyages.

“When we are hungry, we eat plain meat and bread, and so we get health and strength and have very little trouble,” answered Cyrus.

Astyages then told Cyrus that he might continue his plain fare in Media, if he thought it was better for his health. Cyrus then asked his grandfather if he would give him all the costly dishes before him to do as he wished with them. To this Astyages consented, and Cyrus, calling up one of the attendants after another, presented to them as gifts the various elegant dishes with their contents. To one he said, “I give you this because you serve the king faithfully”; to another, “I make you this present because you are faithful to my mother”; and to another, “Because you have taught me to throw the javelin.” Thus he went on until all the gifts had been disposed of. Now the king had one servant, whom he honored above all others, who held the office of cup-bearer.

In those days this was an important trust, for those despotic monarchs possessed so many enemies that they were in constant danger of assassination or of being poisoned. The king’s cup-bearer must superintend the food of his master, and taste all wines himself before offering them to the king.

Great dexterity and grace were necessary to perform the latter service acceptably, as the king’s cup must not be placed to the lips of his cup-bearer, but a small portion must be poured into the palm of his hand, and lifted gracefully to his mouth.

Astyages’ cup-bearer was a Sacian; he was an officer of high rank, tall and handsome, and magnificently dressed. In distributing his gifts, Cyrus had neglected this officer, and when Astyages asked him his reason, Cyrus replied that he did not like the Sacian. Astyages inquired the cause of this dislike, and remarked, “Have you not observed how gracefully and elegantly he pours out the wine for me, and then hands me the cup?”

Cyrus replied that he could pour out the wine and offer the cup as well as the Sacian, and requested his grandfather to allow him to try. To this the amused king consented, and Cyrus, taking a goblet of wine in his hand, retired from the room. He soon re-entered with the pompous and dignified bearing of the Sacian, and so mimicked his manner of gravity and self-importance as to occasion much mirth amongst the assembled guests.

Cyrus, having advanced to the king, presented him with the cup, neglecting not even one single motion of the usual ceremony, except tasting the wine himself. Mandane and the king laughed heartily, and the would-be cup-bearer, becoming the child again, jumped into his grandfather’s arms, exclaiming, “Now, Sacian, you are ruined; I shall get my grandfather to appoint me in your place. I can hand the wine as well as you, and without tasting it myself at all.”

“But why did you not taste it?” asked his grandfather.

“Because the wine was poisoned,” replied Cyrus.

“What makes you think it is poisoned?” inquired Astyages.

“Because,” said Cyrus, “it was poisoned the other day when you made a feast for your friends on your birthday. It made you all crazy. The things that you do not allow us boys to do you did yourselves, for you were very rude and noisy; you all bawled together so that nobody could hear or understand what any other person said. Presently you went to singing in a very ridiculous manner, and when a singer ended his song, you applauded him, and declared that he had sung admirably, though nobody had paid attention. You went to telling stories too, each one of his own accord, without succeeding in making anybody listen to him. Finally, you got up and began to dance, but it was out of all rule and measure; you could not even stand erect and steadily. Then you all seemed to forget who and what you were; the guests paid no regard to you as their king, but treated you in a very familiar and disrespectful manner, and you treated them in the same way; so I thought that the wine that produced these effects must be poisoned.”

“But have not you ever seen such things before?” asked Astyages. “Does not your father ever drink wine until it makes him merry?”

“No,” replied Cyrus, “indeed, he does not; he drinks only when he is thirsty, and then only enough for his thirst, and so he is not harmed.” He then added in a contemptuous tone, “He has no Sacian cup-bearer, you may depend, about him.”

“But why do you dislike this Sacian so much, my son?” asked Mandane.

“Why, every time that I want to come and see my grandfather,” replied Cyrus, “he always stops me, and will not let me come in. I wish, grandfather, you would let me have the rule of him for just three days.”

“What would you do?” asked Astyages.

“I would treat him as he treats me now,” answered Cyrus. “I would stand at the door, as he does when I want to come in, and when he was coming for his dinner, I would stop him and say, ‘You cannot come in now; he is busy.’” Cyrus repeated these words in the tones and with the grave manner of the Sacian.

“Then,” continued Cyrus, “when he was coming to get his supper, I would say, ‘You must not come in now; he is bathing, or he is going to sleep; you must come some other time, for he cannot be disturbed.’ Thus I would torment him all the time, as he now torments me in keeping me from you when I want to see you.”

When the time arrived for Mandane to return to Persia, Astyages was very desirous to have Cyrus remain with him; Mandane gave her consent if Cyrus should wish to do so. Astyages told Cyrus that if he would stay, the Sacian should torment him no more, but that he should be allowed to come into his presence whenever he wished to do so, and, moreover, he should have the use of all his grandfather’s horses. He should also have boys of his own age for companions, and they would be allowed to hunt the animals in the park. They could pursue them on horseback and shoot them with bows and arrows, or throw the javelins at their prey. This pleasure of riding and hunting was a rare one to Cyrus, for the Persians had few horses, and there were no bodies of cavalry in their armies. Cyrus represented to his mother the great advantage it would be to him to be a skilful horseman, as that would give him a superiority over all the Persian youths. Mandane was somewhat anxious lest the luxurious habits and haughty manners of his grandfather should prove a bad example for Cyrus, but he assured her that she need have no fears, as his grandfather required all to be submissive to himself, and allowed imperiousness in no one but the king. So it was decided that Cyrus should remain in Media, and Mandane departed for Persia.

Cyrus now applied himself with great diligence to acquire all the various accomplishments and arts then most highly prized, such as leaping, vaulting, racing, riding, throwing the javelin, and drawing the bow. In the friendly contests among the boys, Cyrus would courteously challenge those superior to himself in these exercises, thus giving them the pleasure of winning the prize, and benefiting himself by thus having the greater stimulus of contesting with attainments higher than his own. He accordingly made rapid progress, and speedily learned to equal and then surpass his companions without occasioning any envy or jealousy.

It was their favorite amusement to hunt the deer in his grandfather’s park; but at last, so vigorous had been their onslaught, that the animals were wellnigh exhausted, and Astyages went to great trouble to secure further supplies. Cyrus then requested that they be allowed to hunt in the forests, and hunt the wild beasts with the men. As Cyrus had now grown up into a tall, robust young man, able to sustain the fatigues of the hunt, his grandfather consented that Cyrus should go out with his son Cyaxares. The party set out in high spirits. There were certain attendants appointed to keep particular guard over Cyrus, and prevent him from rushing rashly into danger. His attendants told him that the dangerous animals were bears, lions, tigers, boars, and leopards; and as they often attacked man, he must avoid them; but that he could hunt the stags, goats, and wild sheep as much as he pleased. They also told him of the dangers in riding over a rough country where the broken ground and steep, rocky precipices made riding difficult, and hunters driving impetuously over such a country were often thrown from their horses, or fell with them into the chasms and were killed. Cyrus promised to remember their warning; but no sooner had he entered into the excitement of the chase than he forgot all their counsels, and riding furiously after a stag, his horse came to a chasm which he was obliged to leap. But the distance was too great, and the horse fell upon his knees as he reached the farther side, and for a moment before he recovered his footing Cyrus was in imminent danger of being precipitated to the bottom of the deep precipice. But Cyrus was fearless; and as soon as his horse had regained his feet and cleared the chasm, he pressed on after the stag, overtook him, and killed him with his javelin. As soon as his frightened attendants came up to him, they reproved him for his reckless daring, and they threatened to report to his grandfather. Just at the instant he heard a new halloo, as fresh game had been started, and forgetting all his resolutions, Cyrus sprang upon his horse with a loud shout and followed the chase. The game now started was a dangerous wild boar, and Cyrus instead of shunning the peril, as he should have done in obedience to his grandfather’s orders, dashed after the boar, and aimed so true a thrust with his javelin against the beast as to transfix him in the forehead. The boar fell dying upon the ground, and Cyrus waited for the party to arrive, with pride and triumph. When his uncle Cyaxares came near, he reproved Cyrus for running such risks, and said that if his grandfather knew what he had done, he would punish him. “Let him punish me,” said Cyrus, “if he wishes after I have shown him the stag and the hoar, and you may punish me too if you will only let me show him the animals I have killed.” Cyaxares consented, and ordered the bodies of the beasts and the bloody javelins to be carried home. Cyrus presented them to his grandfather, who thanked him for the presents, but said he had no such need of game as to require his grandson to thus expose himself to danger. “Well, grandfather,” said Cyrus, “if you don’t wish the meat yourself, will you let me give it to my friends.” Astyages agreed to this, and Cyrus divided his booty amongst all his young companions who had hunted with him in the park. The boys took their several portions home, giving glowing accounts of the skilful exploits of the giver. Thus was Cyrus thus early ambitious of spreading his own fame.

When Cyrus was about sixteen years of age he went with his uncle Cyaxares on an excursion for plunder into some neighboring provinces. Neither the kings of those times nor their historians seem to have considered such expeditions as unjust or wrong, but rather as a more noble enterprise than even their favorite hunting. In this expedition Cyrus so distinguished himself by his exploits, that his father, hearing the reports thereof, concluded that if his son was beginning to take part as a soldier in military campaigns, it was time to recall him to his own country. He therefore sent for Cyrus to return home.

There was great sadness in the Median court when Cyrus departed, for he had become a special favorite with king and people.

The succeeding events of Cyrus’ life take us more out of the field of romance and are more strictly confined to the facts of history. Cyrus on his return to Persia grew rapidly in strength and stature, and soon became distinguished for his manly beauty, his personal grace, and winning manners, as well as excelling all others in the martial accomplishments he had acquired in Media. He gained great ascendancy over the minds of others, and as he advanced to manhood his thoughts turned from athletic sports and hunting to plans of war and ambitions for more extended dominions.

Meanwhile, Harpagus, who had always meditated revenge upon Astyages for the horrible death of his son, though at the time he had been too wary to express resentment, was constantly watching every opportunity to work evil against the king. Fifteen years had now passed since the terrible deed was committed. He remained all this time in the court of Astyages, where he outwardly demeaned himself as the friend and zealous subject of the king, but meanwhile he plotted revenge.

He kept up a constant communication with Cyrus, and at last went so far as to try to induce him to collect an army and march into Media against Astyages. The plausible motives which he suggested made it appear to Cyrus as though he would only be endeavoring to free his own Persia from ignoble bondage, as Persia was a Median dependency. Meanwhile, Harpagus sympathized with all the disaffected Medians, whose numbers rapidly increased, as the tyranny of Astyages made numerous enemies.

At length the time came when Harpagus thought the right moment had arrived for a revolt. Cyrus had now determined to attempt the enterprise. Astyages had been guilty of some unusual acts of oppression, by which he had produced great dissatisfaction among his people. Harpagus found the principal men around him willing to enter into the conspiracy, so he desired that Cyrus should come into Media with as large a force as he could raise, and head the insurrection against the government of Astyages.

Harpagus did not dare to trust this message to any messenger, and so he took this novel way of communicating with Cyrus. He wrote a letter to Cyrus, and then taking a dead hare he opened the body and concealed the letter within, and then neatly sewed up the skin again so that no signs remained of the incision. He then delivered the hare to some trusty servants, who should also carry hunting weapons, as though about to go upon some hunting expedition. He also commanded that they should give the hare to Cyrus himself, and that he should open it alone. The plan was successful; the hare reached the hands of Cyrus in safety, and opening it, he read a letter which was in substance as follows: —

“It is plain, Cyrus, that you are a favorite of Heaven, and that you are destined to a great and glorious career. You could not otherwise have escaped, in so miraculous a manner, the snares set for you in your infancy. Astyages meditated your death, and he took such measures to effect it as would seem to have made your destruction sure. You were saved by the special interposition of Heaven. You are aware by what extraordinary incidents you were preserved and discovered, and what great and unusual prosperity has since attended you. You know, too, what cruel punishments Astyages inflicted upon me for my humanity in saving you. The time has now come for retribution. From this time the authority and the dominions of Astyages may be yours. Persuade the Persians to revolt. Put yourself at the head of an army and march into Media. I shall probably myself be appointed to command the army sent out to oppose you. If so, we will join our forces when we meet, and I will enter your service. I have conferred with the leading nobles in Media, and they are all ready to espouse your cause. You may rely upon finding everything thus prepared for you here. Come, therefore, without delay.”

Cyrus determined to comply with the proposal of Harpagus. He therefore resorted to deceit, or, as he called it, stratagem. Thus war upholds and justifies falsehood and treachery under the name of stratagem. Cyrus had a letter prepared in the form of a commission from Astyages, appointing him commander of a body of Persian forces to be raised in the service of the king. He then read this false letter at a public assembly, and called upon all the Persian warriors to join him.

Cyrus did not at first make known to them his designs, but commanded them all to assemble on a certain day at a place named, and each one was to provide himself with an axe. When they were thus mustered, he marched them into the forest, and employed them all day in felling trees. He gave them, moreover, only the coarsest food. When the day was over, he ordered them all to assemble again on the morrow. When they came the next day, instead of hard work and poor food, most sumptuous feasts had been provided for them, and they spent the day in merriment and revelry.

In the evening Cyrus called them all together and revealed to them his plans, and said to them that if they would follow him, they should live in ease and plenty; otherwise, if they should continue as they were, they would spend their lives in toil and privation; and he reminded them of the two days just spent, and asked them which they preferred to live. The soldiers received his proposals with joy, and eagerly promised to follow him into Media. When everything was ready, Cyrus led his army into Media. In the meantime Astyages, hearing of his insurrection, had collected a large force, and as had been anticipated, placed it under the command of Harpagus. When the battle was joined, the honest part of the Median army fought valiantly at first; but discovering that they were being deserted by their comrades, they fled in confusion. Cyrus, thus reinforced by the deserting Medians with Harpagus at their head, now found himself the leader of a large force, and advanced toward the capital. When Astyages heard of the treachery of Harpagus and the desertion of his army, he was frenzied with rage. The long-dreaded prediction of his dream seemed about to be fulfilled, and the Magi who had assured him that he was safe, as Cyrus had been a king when a boy, had proved themselves false.

He directed them all to be seized and crucified. He then ordered every man capable of bearing arms, into the ranks, and putting himself at the head of this large force, he marched against Cyrus. But he was defeated, and he himself was taken prisoner. Harpagus was present when he was taken, and he exulted in triumph over his downfall. Harpagus asked him what he thought now of the supper in which he had compelled a father to feed upon the flesh of his own child. Astyages asked Harpagus if he thought the success of Cyrus was owing to what he had done. Harpagus replied that it was, and revealed to him how he had schemed for his destruction, and the preparation he had made in aid of Cyrus, so that Astyages might see that his downfall had been effected by Harpagus himself, in terrible retribution for the shocking crime he had committed so many years before.

The result of this battle was the complete overthrow of the power and kingdom of Astyages, and the establishment of Cyrus on the throne of the united kingdoms of Media and Persia.

Cyrus treated his grandfather with kindness, though he kept him in a sort of imprisonment. The people rejoiced in his downfall, and were well pleased with the milder and more equitable government of Cyrus. Astyages met His death years after, in a strange manner. Cyrus sent for him to come into Persia, where he was then himself residing. The officer who had Astyages in charge, led him into a desolate wilderness, where he perished from hunger and exposure. Cyrus punished the officer for this crime, though it was supposed by some that it was done by the secret order of Cyrus, in retribution, perhaps, for the evil intentions of Astyages toward himself in his infancy, which, if they had been obeyed, would have resulted in his own death from the same cause.

The character and nobleness of Cyrus, as evinced by numerous generous deeds throughout his life, would, however, seem to refute such a supposition. Harpagus continued in the service of Cyrus, and became one of his most celebrated generals.

Such is one of the stories of the accession of Cyrus to the thrones of Media and Persia. Another account gives a different version of it, and states that Astyages died while king of Media, and was succeeded by his son Cyaxares, brother to Cyrus’ mother Mandane, or Mandana, as her name is given by some historians. The years of the reign of Cyrus are computed differently. Some make his reign thirty years, beginning from his first setting out from Persia at the head of an army to succor his uncle Cyaxares, who was in war with the Babylonians. Others make the duration of it to be but seven years, because they date only from the time when, by the death of Cambyses and Cyaxares, Cyrus became sole monarch of the entire empire of both Media and Persia. But as Cyrus seems to have been the leader in both the Median and Persian empires long before the death of these kings, he probably ruled them both in partnership with them; and notwithstanding Cyrus conquered and acquired Babylon by his own valor, he complacently allowed his uncle Cyaxares, whose forces had been engaged with his own, to hold the first rank. This Cyaxares is called in the Bible Darius the Mede; and it was under his reign in Babylon, which only lasted two years, that Daniel the prophet had several revelations. But as our interest is more particularly in the life and conquests of Cyrus himself, rather than those of Cyaxares and Cambyses, and as the vast power and dominion of both Media and Persia seemed to have been owing to the valor and executive ability of Cyrus alone, our story will confine itself to the achievements of Cyrus the Great, without further mention of Cambyses or Cyaxares.

We now come to the history of Cyrus and Crœsus, and before we recount the conquest of the kingdom of Lydia, it will make it more interesting, perhaps, to give a slight sketch of Crœsus, king of Lydia, and also to mention the oracles which played such an important part in the history of this king. The country of Lydia, over which this famous king ruled, was in the western part of Asia Minor bordering on the Ægean Sea. Crœsus, king of Lydia, acquired the enormous riches for which he was so famous, from the golden sands of the river Pactolus, which flowed through his kingdom. The river brought down the gold particles from the mountains above, and the slaves of Crœsus washed the sands, thus separating the metal, which was obtained in such vast quantities that this king’s name has become a proverb for fabulous wealth, in the old saying, “Rich as Crœsus.”

The people of those days, however, had a very different story of the origin of the gold in the river Pactolus. Their legend was that ages before, a certain king named Midas had rendered some service to a god, who thereupon promised to grant him any favor he should ask. Midas prayed that the power might be granted him of turning everything he touched into gold. This power was bestowed by the god, and after Midas had turned many objects into gold, he began to find his gift very inconvenient, and was in danger of starving to death in the midst of all his wealth. For no sooner had he touched any food than it straightway became gold. Midas was then as anxious to get rid of his dangerous gift as he had been to secure it.

He implored the god to take back the gift.

The god told him to go and bathe in the river Pactolus, and he should be restored to his former state.

Midas did so, and was saved, but in the operation a great portion of the sands of the river were transformed to gold.

Crœsus was at one time visited by a famous Grecian lawgiver, named Solon. Crœsus received Solon with great distinction, and showed him all his treasures.

One day the king asked Solon, who of all the persons he had ever met, he considered to be the happiest man.

Of course Crœsus imagined that the sage would name himself, the king, as the happiest mortal. But Solon gave him the name of Tellus, a quiet Athenian citizen.

Crœsus asked why he should place such a man before a monarch occupying such a throne as his own.

Solon replied, —

“You are now at the height of your power, but I cannot decide whether you are a fortunate and happy man, until I know your end.”

Crœsus had two sons. One was deaf and dumb, the other was a young man of much promise; but he was killed while hunting.

As soon as Cyrus had become established on his throne as king of the Medes and Persians, his power began to extend westward toward the empire of Crœsus, king of Lydia.

Crœsus was roused from the dejection into which he had been plunged by the death of his son, by the danger which now threatened his kingdom. In his uncertainty regarding the future, he determined to consult the oracles. The three most important of these oracles were situated, one at Delphi, one at Dodona, and the third at the Oasis of Jupiter Ammon.

Delphi was a small town built on the southern side of Mount Parnassus. This mount was a famous place. From a deep cavern in the rocks there issued a stream of gaseous vapor, which was said to inspire all persons inhaling it with a spirit of divination and poetry. A temple was built upon this mountain, in which a priestess resided, and she gave responses to all who came to consult the oracle. When she gave her answers, she sat upon a three-legged stool, which was afterwards called the sacred tripod. This oracle became so renowned that many monarchs came great distances to consult it; and they made very costly presents to the shrine. The deity who was supposed to dictate the predictions was Apollo. Crœsus sent messengers to all of the various oracles to ask what should be the result of his contest with Cyrus. The replies were all unsatisfactory, except the Delphic oracle. Crœsus now decided that this was the oracle upon which he must rely, and immediately made preparations to send most magnificent and costly presents to the Delphic shrine. Some of the treasures were to be deposited in the temple, and some were to be offered as a burnt sacrifice to the god.

After the ceremonies were completed, everything that had been used in the services, including gold and silver vessels, richly embroidered garments, and numerous other costly articles, were gathered into one vast funeral pile and burnt. So much gold had been employed in making these things, that it melted in the fire and ran into plates of great size. These were then collected and formed into an image of a lion, which was placed in the temple. Crœsus also presented the temple with a silver cistern, or tank, large enough to hold three thousand gallons of wine. There was one strange piece of statuary which he sent to this shrine, which we must not omit to mention. It was a statue of gold of a woman-servant in the household of Crœsus. It was called The Breadmaker. Its origin was this: —

When Crœsus was a child, his mother died, and his father married again. His stepmother desired to have one of her children succeed to the throne instead of Crœsus. So she gave some poison to the woman who was accustomed to make the bread for the family, telling her to put it in the portion intended for Crœsus. This servant, however, instead of minding the wicked queen, revealed the plot to Crœsus, and put the poison in the bread of the queen’s own children. In gratitude for his preservation by this slave, Crœsus ordered a statue of gold to be made in her honor, when he came to the throne; and this he sent to the temple at Delphi. After Crœsus had presented all these magnificent gifts to the shrine, he consulted the oracle. The answer was as follows: —

“If Crœsus crosses the Halys and prosecutes a war with Persia, a mighty empire will be overthrown. It will be best for him to form an alliance with the most powerful states of Greece.”

Crœsus was much pleased with this answer, and then asked furthermore, whether his power would ever decline.

The oracle replied, —

“Whenever a mule shall mount upon the Median throne, then, and not till then, shall great Crœsus fear to lose his own.”

These replies strengthened the belief of Crœsus that he should be victorious; but as the sequel shows, we will learn how vague and indefinite were the answers of the oracles, and so given that they could correspond with the event, whatever might be the result.

Crœsus now sent ambassadors to Sparta to seek their aid, and meanwhile went on making great preparations for his campaign. When all things were ready, the army commenced its march eastward until it reached the river Halys.

The army encamped upon its banks until some plan could be formed for crossing the river. Crœsus had with his army a very celebrated engineer named Thales. This engineer succeeded in getting the army of Crœsus over the river by ordering a large force of laborers to cut a new channel for the river behind the army, into which the water flowed, and Crœsus and his force passed on. Cyrus had heard of his approach, and soon the armies were face to face.

Cyrus had been conquering all the nations in his path, as he went forward to meet Crœsus, and thus had been reinforced by all of the neighboring people, except the Babylonians, who were allied with Crœsus against him. A great battle was fought at Pteria, which continued all day, and at its close the combatants separated without either of them having gained much advantage.

Crœsus thinking that this battle was enough for the present, and supposing that Cyrus would now go home, having found that he could not overcome him, determined to return to his own city Sardis, and there prepare for a more vigorous campaign in the spring.

Cyrus quietly remained in his position until Crœsus had time to return to Sardis. Whereupon, he followed with his entire army.

Crœsus was now thoroughly alarmed, and collecting all the forces he could command, he marched forth to a great plain just without the city, to meet Cyrus.

The Lydian army was superior to that of Cyrus in cavalry, and upon this plain they would have a much greater advantage. To avoid this, Cyrus ordered all his large train of camels, which had been employed as beasts of burden, to be drawn up in line in front of his army, each one having a soldier upon his back, armed with a spear.

It is said that horses cannot endure the sight or smell of a camel; and when the two armies met, the cavalry of Crœsus, riding furiously to the attack, were confronted by the line of huge, awkward camels, with their soldier riders. The horses were so frightened by the spectacle, that they turned and fled in dismay, trampling down their own forces, and causing complete confusion in the Lydian army. The army of Crœsus was totally defeated, and they fled into the city of Sardis and entrenched themselves there.

Cyrus now besieged the city for fourteen days, endeavoring to find some place to scale the walls which surrounded it. One part of the wall passed over rocky precipices which were considered impassable. At length one of the soldiers of Cyrus, named Hyræades, observed one of the sentinels, who was stationed on the wall overlooking the precipice, leave his post, and come partway down the rocks to get his helmet, which had dropped down. Hyræades reported this incident to Cyrus, and so an attempt was made to scale the walls at that point. It was successful, and thus the city was taken. It is reported that in the confusion and noise of storming the city the life of Crœsus was saved by the miraculous speaking of his deaf-and-dumb son. Cyrus had commanded his soldiers not to kill Crœsus, but that they should take him alive, and he should then be brought to him. As Crœsus was escaping with his son a party of Persian soldiers took him prisoner, and were about to kill him, not knowing who he was, when the dumb boy cried out, —

“It is Crœsus; do not kill him!”

Cyrus had not ordered Crœsus to be spared from any motives of kindness; but that he himself might determine his fate.

He commanded Crœsus to be put in chains, and a huge funeral pile to be built in a public square, and Crœsus and fourteen of the young Lydian nobles were placed upon the pile.

Just as the torch was applied, Crœsus cried out in a tone of anguish and despair, —

“Oh, Solon! Solon! Solon!”

The officers who had charge of the execution asked him what he meant, and Cyrus, also hearing him, and being desirous of receiving an explanation of his mysterious words, commanded the fires to be put out, and ordered Crœsus to be unbound and to be brought to him. Cyrus now treated Crœsus with much kindness.

Crœsus was very much incensed against the oracle at Delphi for having deceived him by false predictions; but the priests of the oracle replied that the destruction of the Lydian dynasty had long been decreed by fate on account of the guilt of Gyges, the founder of the line, who had murdered the rightful monarch, and usurped the crown. The oracles had foretold that a mighty empire would be overthrown, and Crœsus had wrongly imagined that it referred to the destruction of the kingdom of Cyrus. As to the other prediction made by the oracle, that when he should find a mule upon the throne of Media, he would lose his own, this had been fulfilled, as Cyrus, who was descended from the Persians on his father’s side, and from the Medians on his mother’s, had thus become a hybrid sovereign, represented by the mule.

In his advance towards the dominions of Crœsus in Asia Minor, Cyrus had passed to the northward of the great and celebrated city of Babylon. He had now conquered all the nations from the Ægean Sea to the river Euphrates. He then subdued Syria and Arabia. After this he entered into Assyria and advanced towards Babylon, the only large city of the East yet unsubdued.

The taking of Babylon is one of the greatest events in ancient history, and the principal circumstances with which it was attended were foretold in the Bible many years before it happened. Babylon, at this time, was the most magnificent city in the world. It was situated in a large plain, and was surrounded by walls which were eighty-seven feet thick, three hundred and fifty feet high, and sixty miles in circumference. These walls were in the form of a square, each side of which was fifteen miles long. They were built of large bricks cemented together with bitumen, which bound bricks so firmly together that the mortar soon became harder than the bricks themselves. This wall was surrounded by a deep, wide trench filled with water. The great wall of Babylon contained 200,000,000 yards of solid masonry, or nearly twice the cubic contents of the famous wall of China. Each of the bricks was stamped with the name of Nebuchadnezzar. The wall was so wide that four chariots could move abreast upon its summit. Two hundred and fifty towers, each ten feet higher than the walls, rose above the parapet. One hundred gates of brass opened to as many streets. Each of the fifty streets was fifteen miles long, and one hundred and forty feet broad, crossing each other at right angles; these avenues divided the city into six hundred and seventy-six squares, each being two and a half miles in circuit. The buildings were erected around these squares with an open court in the centre, containing beautiful gardens and fountains. The river Euphrates flowed through the city, and was spanned by a bridge, five hundred feet long and thirty feet wide. Above the bridge rose an obelisk one hundred and twenty-five feet high. As the melting of the snows upon the mountains of Armenia caused the river Euphrates to overflow its banks in the months of June, July, and August, two artificial canals were cut, some distance above the city, which turned the course of these waters into the Tigris before they reached Babylon. To keep the river within its channel, they raised immense artificial banks on both sides, built with bricks cemented with bitumen. In making these works it was necessary to turn the course of the river another way. For this purpose a prodigious artificial lake was dug, forty miles square, one hundred and sixty in circumference, and thirty-five feet deep.

Into this lake the whole river was turned by an artificial canal, cut from the west side of it, until the entire work was finished, when the river was allowed to flow into its former channel. This lake was kept, however, as a reservoir, as a means of irrigating the surrounding fields.

Along the banks of the river were the famous Hanging Gardens, where the many terraces bloomed with brilliant flowers, and were shaded by groves of trees, and cooled by fountains of sparkling water. These beautiful gardens, which were considered one of the Seven Wonders of the World, were constructed by Nebuchadnezzar to please his wife Amytis, whose native land was Media, as she was the daughter of Astyages.

Surrounded by a triple wall, and guarded by gates of brass, rose the magnificent royal palace, whose walls were adorned by pictures of the chase, and martial and festive processions, and whose apartments were furnished with the rich carpets of Persia, the costly fabrics of Damascus, and the jewels of Bokhara.

Rising above all the other structures was the lofty Tower of Belus, or Babel. The tower was six hundred feet high, and was crowned with a statue of Belus, forty feet high, made of pure gold, which shone resplendent in the sunlight, or gleamed with matchless beauty in the soft moonlight. It is said that this tower far exceeded the greatest pyramid of Egypt in height. The ascent to the top was by stairs round the outside of it; and as the tower proper was composed of eight stories, each decreasing gradually in size, the entire tower formed a pyramid. In the different stories were many rooms, which were richly adorned with tables, censers, cups, and other sacred vessels of massive gold. Diodorus, one of the ancient historians, estimates the value of the riches contained in this temple to amount to $93,240,000. This temple stood in the time of Xerxes, but on his return from his Grecian expedition, he entirely destroyed it, having plundered it of all its immense treasures. Alexander the Great purposed to rebuild it, and employed ten thousand men to remove the rubbish which had accumulated around it, but after they had labored two months, Alexander died, and that put an end to the undertaking.

Belshazzar gave a great feast in his palace to all his chief officers and nobles, even though Cyrus the Great was then besieging Babylon. It was during this impious feast, after Belshazzar had commanded that the sacred vessels, which had been taken from the Temple of Jehovah in Jerusalem, should be desecrated by being used by his drunken guests as wine-goblets, that the marvellous writing appeared upon his palace wall, and the words “Mene, Mene, Tekel, Upharsin” were traced in letters of fire by a mysterious hand. Belshazzar was aroused from his drunken carousal and filled with terror on account of the strange omen. None of his magicians could interpret its meaning. At last his mother, Queen Nitocris, remembered the old prophet Daniel, and his previous wonderful interpretations for Nebuchadnezzar. Daniel, being summoned, declared that it predicted the destruction of his kingdom, which should be divided, and given to the Medes and Persians.

Swiftly, indeed, did the dread catastrophe overtake the wicked king. Cyrus had caused great ditches to be dug on both sides of the city, above and below, so that the water of the river Euphrates might run into them. That very night he caused those great receptacles to be opened; and while Belshazzar and his drunken army were carousing in mad revellings, the channel of the river was emptied, and the hostile forces marched into the dry channel in two bodies of troops; one entering above the city, and one below. A guide who had promised to open all the gates to Cyrus left open the gates of brass which were made to shut up the descents from the quays to the river.

Thus the army of Cyrus was enabled to penetrate into the very heart of the city without opposition. Arriving at the royal palace, they surprised the guards and killed them. Then rushing into the palace, and meeting the king, who had seized a sword, and stood in the midst of his frightened and helpless guests, the soldiers of Cyrus killed Belshazzar.

Cyrus, having entered the city, put all to the sword who were found in the streets. He then commanded the citizens to bring him all their arms, and afterwards to shut themselves up in their houses. Early the next morning, the garrison which kept the citadel, learning that the city had been taken, and their king killed, surrendered themselves to Cyrus. Thus did this prince, almost without striking a blow, find himself in possession of the strongest place in the world.

In the first year after Cyrus conquered Babylon, he published the famous edict permitting the Jews to return to Jerusalem. Cyrus at the same time restored to the Jews all the vessels of the temple of the Lord, which Nebuchadnezzar had brought from Jerusalem, and placed in the temple of his god Belus, or Baal.

After this conquest, Cyrus established his residence in the midst of the countries within his vast dominions. He spent seven months of the year at Babylon in the winter season, because of the warmth of that climate; three months at Susa in the spring; and two months at Ecbatana, during the heat of summer.

There is an interesting story, told by Xenophon, of a princess, named Panthea, in connection with the expedition of Cyrus against the Assyrians. Among the prisoners of war taken by his army was a very beautiful princess, Panthea, the wife of Abradates, king of Susiana. Her husband was an Assyrian general, though he himself was not captured at this time with his wife. Cyrus committed this princess to the care of one of his young nobles, named Araspes. This nobleman fell in love with Panthea, and ventured to express to her his admiration for her. She was offended; and when Araspes continued his declarations of love, she complained to Cyrus. Cyrus severely reproved his officer for proving unworthy of the trust reposed in him. Araspes, mortified and repentant, was overwhelmed with fear and remorse. Cyrus, hearing of this, sent for Araspes, and instead of upbraiding him, sent him upon a trusty and difficult mission as a spy among the Assyrians. The loss of so brave an officer, who was supposed to have gone over to the enemy, greatly affected the army. Panthea, who imagined that she had been the cause of this loss to Cyrus, told him that she would supply the place of Araspes with an officer of equal merit. Accordingly, she sent for her husband Abradates. Upon his arrival, she told him of the kindness and consideration with which she had been treated by Cyrus, the generous conqueror.

“And how,” said Abradates, “shall I be able to acknowledge so important a service?”

“By behaving towards him as he has done towards me,” replied Panthea.

Whereupon, Abradates immediately expressed his gratitude to Cyrus, and offered to espouse his cause as his faithful ally. Cyrus received him with a noble and courteous manner and accepted his offer. Abradates then fitted up for Cyrus one hundred chariots at his own expense, and provided horses to draw them, from his own troop. These armed chariots were a very expensive sort of force. The carriages were heavy and strong and were usually drawn by two horses. They had short, scythe-like blades of steel projecting from the axletrees on each side, by which the ranks of the enemy were mowed down when the chariots were driven among them. Each chariot could hold one or more warriors beside the driver of the horses. The warriors stood on the floor of the carriage, and fought with javelins and spears. Abradates made one chariot much larger than the rest for himself, as he intended to command this corps of chariots.

His wife Panthea took much interest in these preparations, and unknown to Abradates, she furnished from her own treasures a helmet, a corselet, and arm-pieces of gold for her husband. She also provided breast-pieces and side-pieces for the horses. When the day arrived for Abradates to go into battle with his chariot corps, Panthea presented her munificent gifts to him, which were most royal. Besides the defences of gold, there were other articles for ornament. There was a purple robe, a violet crest for the helmet, waving plumes, and costly bracelets. Abradates was greatly astonished, and exclaimed with surprise and pleasure, —

“And so to provide me with this splendid armor and dress, you have been depriving yourself of all your finest and most beautiful ornaments!”

“No,” lovingly replied Panthea; “you are yourself my finest ornament, if you appear in the eyes of others as you do in mine; and I have not deprived myself of you.”

There were many spectators present to see Abradates mount in his gorgeous chariot and drive away; but the attention of the beholders was centred upon the exquisite beauty of Panthea, as she stood by the side of his chariot to bid adieu to her husband. This was their last parting.

As Panthea turned away from the royal train, her husband waved her a fond farewell.

On the field of battle Abradates displayed heroic courage. His chariot was observed by Cyrus, in the thickest of the fight, rushing fearlessly into the places of the greatest danger.

The victory was gained by Cyrus; but Abradates was killed in his chariot; and when Cyrus inquired about him, it was reported that Panthea was then attending to the interment of the body on the banks of a river which flowed near the field of battle.

Cyrus immediately went to the spot, where Panthea sat weeping over the remains of her beloved husband. Cyrus leaped from his horse, and knelt beside the corpse, exclaiming, —

“Alas! thou brave and faithful soul, and art thou gone?”

Cyrus said what he could to console Panthea; but she was unconsolable. He gave directions that everything should be furnished for her comfort. Panthea thanked him for his kindness.

After Cyrus had left her, Panthea sent away all her servants but her waiting-maid, saying that she wished to be alone with the dead body of her husband. She then drew forth a small dagger, which she had kept concealed beneath her robe; and telling her maid to envelop her dead body in the same mantle with her husband, and to have them buried together in the same grave, she pierced her heart with the weapon before her affrighted servant could prevent the fatal wound. Abradates and Panthea were buried together in one grave, as the heart-broken wife had requested, over which Cyrus erected a lofty monument to their memory.

Cyrus, finding himself master of all the East by the taking of Babylon, did not imitate the example of most other conquerors, who sully the glory of their victories by their cruelties and wicked lives. Cyrus is justly considered one of the wisest conquerors and one of the most accomplished of the princes to be found in profane history. He was possessed of all the qualities necessary to make a great man. Cicero observes, that during the entire time of the rule of Cyrus he was never heard to speak one rough or angry word.

Cyrus, according to his belief, was very religious. He was, to be sure, a pagan; but he reverenced sacred things, and as his deliverance of the Jews showed, he acknowledged the power of Jehovah, even though we have no account of his complete conversion from idolatry. But his devotion to what he held to be religion is an example for the worshippers of the one true God.

Cyrus, having established himself in the midst of his wide kingdom, with his chief residence at Babylon, resolved to appear before the people in an august religious ceremony, by marching in a grand cavalcade to the places consecrated to the gods, in order to offer sacrifices to them. He ordered the superior officers of the Persians and allies to attend him; and he presented each one with a suit of clothes of the Median fashion. These were long garments, of various colors, of the finest and brightest dyes, richly embroidered with gold and silver. One of the historians gives this description of this gorgeous pageant.

“When the time appointed for the ceremony was come, the whole company assembled at the king’s palace by break of day. Four thousand of the guards, drawn up four deep, placed themselves in front of the palace, and two thousand on the two sides of it, ranged in the same order. All the cavalry were also drawn out, the Persians on the right, and that of the allies on the left. The chariots of war were ranged half on one side and half on the other. As soon as the palace gates were opened, a great number of bulls of exquisite beauty were led out, by four and four. These were to be sacrificed to Jupiter and other gods, according to the ceremonies prescribed by the Magi. Next followed the horses that were to be sacrificed to the sun. Immediately after them a white chariot, crowned with flowers, the pole of which was gilt; this was to be offered to Jupiter. Then came a second chariot of the same color, and adorned in the same manner, to be offered to the sun. After these followed a third, the horses of which were caparisoned with scarlet housings. Behind came the men who carried the sacred fire in a large hearth.

“When all these were on the march, Cyrus himself made his appearance upon his car, with his upright tiara upon his head, encircled with the royal diadem. His under-tunic was of purple mixed with white, which was a color peculiar to kings; over his other garments he wore a large purple cloak. His hands were uncovered. A little below him sat the master of the horse, who was of a comely stature, but not so tall as Cyrus, for which reason the stature of the latter appeared still more advantageously.

“As soon as the people perceived the prince, they all fell prostrate before him and worshipped him; whether it was that certain persons appointed on purpose, and placed at proper distances, led others by their example, or that the people were moved to do it of their own accord, being struck by the appearance of so much pomp and magnificence, and with so many awful circumstances of majesty and splendor.

“The Persians had never prostrated themselves in this manner before Cyrus till on this occasion. When Cyrus’ chariot was come out of the palace, the four thousand guards began to march; the other two thousand moved at the same time, and placed themselves on each side of the chariot.

“The eunuchs, or great officers of the king’s household, to the number of three hundred, richly clad, with javelins in their hands and mounted upon stately horses, marched immediately after the chariot. After them were led two hundred horses of the king’s stable, each of them having embroidered furniture and bits of gold. Next came the Persian cavalry divided into four bodies, each consisting of ten thousand men; then the Median horse, and after those the cavalry of the allies. The chariots of war, four abreast, brought up the rear and closed the procession. When they came to the fields consecrated to the gods, they offered their sacrifices first to Jupiter and then to the sun. To the honor of the first, bulls were burnt, and to the honor of the second, horses. They likewise sacrificed some victims to the earth, according to the appointment of the Magi; then to the demigods, the patrons and protectors of Syria. In order to amuse the people after this grave and solemn ceremony, Cyrus thought fit that it should conclude with games and horse and chariot races.

“The place chosen for them was large and spacious. He ordered a certain portion of it to be marked out, and proposed prizes for the victors of each nation, which were to encounter separately and among themselves. He himself won the prize in the Persian horse-races, for nobody was so complete a horseman as he. The chariots ran but two at a time, one against another. Some days after, Cyrus, to celebrate the victory he had obtained in the horse-races, gave a great entertainment to all his chief officers, as well strangers as Medes and Persians. They had never yet seen anything of the kind so sumptuous and magnificent. At the conclusion of the feast he made every one a noble present, so that they all went home with hearts overflowing with joy, admiration, and gratitude; and all-powerful as he was, master of all the East and so many kingdoms, he did not think it descending from his majesty to conduct the whole company to the door of his apartment.

“Such were the manners and behavior of those ancient times, when men understood how to unite great simplicity with the highest degree of human grandeur.”

There are two accounts given of the death of Cyrus. Herodotus relates that Cyrus made war against the Scythians, and after having attacked them, made a feint of retreating, leaving a great quantity of provisions and wine behind him. The Scythians, supposing he had indeed departed, seized the booty and were soon thoroughly drunk from the effects of the wine. While they were still in a drunken slumber, they were surprised by Cyrus and completely routed. The son of Tomyris, queen of the Scythians, had commanded the vanquished army, and was taken prisoner. When he recovered from his drunken fit and found himself in captivity, with a disgrace hanging over his head which he could never hope to wipe out, he killed himself in despair. His mother, Queen Tomyris, determining to avenge the death of her son, collected a large force; and meeting the Persians in a second battle, they were defeated, and more than two hundred thousand of their number were killed, together with their king, Cyrus. Tomyris was so enraged against Cyrus, that even his death did not suffice her vengeance; but it is said that she ordered his head to be cut off and flung into a vessel full of blood. This shocking account, however, is not given by Xenophon, who relates that when Cyrus perceived the time of his death to be near, he ordered his children and officers of state to be assembled about him. After thanking the gods for their favors to him, he declared his oldest son, Cambyses, to be his successor, and left the other, whose name was Tanaoxares, several important governments. Having taken his leave of them all, he addressed these words to his sons: —

“I could never imagine that the soul only lived while in a mortal body, and died when separated from it. But if I mistake, and nothing of me shall remain after death, at least fear the gods, who never die, who see all things, and whose power is infinite. Fear them, and let that fear prevent you from ever doing, or deliberating to do, anything contrary to religion and justice. For my body, my sons, when life has forsaken it, enclose it neither in gold or silver, nor any other matter whatever; restore it immediately to the earth. Adieu, my dear children; may your lives be happy. Carry my last remembrance to your mother. And for you, my faithful friends, receive this last farewell, and may you live in peace.” Having said these words, he covered his face and died, sincerely lamented by all his people.