he sent for the most honourable of the Persians who were with him, and
said to them as follows: "Persians, it has become necessary for me to
make known to you the thing which I was wont to keep concealed beyond
all other things. Being in Egypt I saw a vision in my sleep, which I
would I had never seen, and it seemed to me that a messenger came from
home and reported to me that Smerdis was sitting upon the royal throne
and had touched the heaven with his head. Fearing then lest I should be
deprived of my power by my brother, I acted quickly rather than wisely;
for it seems that it is not possible for man 55 to avert that which
is destined to come to pass. I therefore, fool that I was, sent away
Prexaspes to Susa to kill Smerdis; and when this great evil had been
done, I lived in security, never considering the danger that some other
man might at some time rise up against me, now that Smerdis had been
removed: and altogether missing the mark of that which was about to
happen, I have both made myself the murderer of my brother, when there
was no need, and I have been deprived none the less of the kingdom; for
it was in fact Smerdis the Magian of whom the divine power declared to
me beforehand in the vision that he should rise up against me. So then,
as I say, this deed has been done by me, and ye must imagine that ye
no longer have Smerdis the son of Cyrus alive: but it is in truth the
Magians who are masters of your kingdom, he whom I left as guardian of
my household and his brother Smerdis. The man then who ought above all
others to have taken vengeance on my behalf for the dishonour which I
have suffered from the Magians, has ended his life by an unholy death
received from the hands of those who were his nearest of kin; and since
he is no more, it becomes most needful for me, as the thing next best of
those which remain, 56 to charge you, O Persians, with that which dying
I desire should be done for me. This then I lay upon you, calling upon
the gods of the royal house to witness it,—upon you and most of all upon
those of the Achaemenidai who are present here,—that ye do not permit
the return of the chief power to the Medes, but that if they have
acquired it by craft, by craft they be deprived of it by you, or if they
have conquered it by any kind of force, by force and by a strong hand ye
recover it. And if ye do this, may the earth bring forth her produce
and may your wives and your cattle be fruitful, while ye remain free for
ever; but if ye do not recover the power nor attempt to recover it, I
pray that curses the contrary of these blessings may come upon you, and
moreover that each man of the Persians may have an end to his life like
that which has come upon me." Then as soon as he had finished speaking
these things, Cambyses began to bewail and make lamentation for all his
fortunes.
66. And the Persians, when they saw that the king had begun to bewail
himself, both rent the garments which they wore and made lamentation
without stint. After this, when the bone had become diseased and the
thigh had mortified, Cambyses the son of Cyrus was carried off by the
wound, having reigned in all seven years and five months, and being
absolutely childless both of male and female offspring. The Persians
meanwhile who were present there were very little disposed to believe
57 that the power was in the hands of the Magians: on the contrary, they
were surely convinced that Cambyses had said that which he said about
the death of Smerdis to deceive them, in order that all the Persians
might be moved to war against him. These then were surely convinced that
Smerdis the son of Cyrus was established to be king; for Prexaspes also
very strongly denied that he had slain Smerdis, since it was not safe,
now that Cambyses was dead, for him to say that he had destroyed with
his own hand the son of Cyrus.
67. Thus when Cambyses had brought his life to an end, the Magian became
king without disturbance, usurping the place of his namesake Smerdis the
son of Cyrus; and he reigned during the seven months which were wanting
yet to Cambyses for the completion of the eight years: and during them
he performed acts of great benefit to all his subjects, so that after
his death all those in Asia except the Persians themselves mourned for
his loss: for the Magian sent messengers abroad to every nation over
which he ruled, and proclaimed freedom from military service and from
tribute for three years.
68. This proclamation, I say, he made at once when he established
himself upon the throne: but in the eighth month it was discovered
who he was in the following manner:—There was one Otanes the son of
Pharnaspes, in birth and in wealth not inferior to any of the Persians.
This Otanes was the first who had had suspicion of the Magian, that
he was not Smerdis the son of Cyrus but the person that he really was,
drawing his inference from these facts, namely that he never went abroad
out of the fortress, and that he did not summon into his presence any of
the honourable men among the Persians: and having formed a suspicion
of him, he proceeded to do as follows:—Cambyses had taken to wife his
daughter, whose name was Phaidyme; 58 and this same daughter the Magian
at that time was keeping as his wife and living with her as with all the
rest also of the wives of Cambyses. Otanes therefore sent a message to
this daughter and asked her who the man was by whose side she slept,
whether Smerdis the son of Cyrus or some other. She sent back word to
him saying that she did not know, for she had never seen Smerdis the
son of Cyrus, nor did she know otherwise who he was who lived with her.
Otanes then sent a second time and said: "If thou dost not thyself know
Smerdis the son of Cyrus, then do thou ask of Atossa who this man is,
with whom both she and thou live as wives; for assuredly it must be that
she knows her own brother."
69. To this the daughter sent back word: "I am not able either to come
to speech with Atossa or to see any other of the women who live here
with me; for as soon as this man, whosoever he may be, succeeded to
the kingdom, he separated us and placed us in different apartments by
ourselves." When Otanes heard this, the matter became more and more
clear to him, and he sent another message in to her, which said:
"Daughter, it is right for thee, nobly born as thou art, to undertake
any risk which thy father bids thee take upon thee: for if in truth this
is not Smerdis the son of Cyrus but the man whom I suppose, he ought not
to escape with impunity either for taking thee to his bed or for holding
the dominion of Persians, but he must pay the penalty. Now therefore do
as I say. When he sleeps by thee and thou perceivest that he is sound
asleep, feel his ears; and if it prove that he has ears, then believe
that thou art living with Smerdis the son of Cyrus, but if not, believe
that it is with the Magian Smerdis." To this Phaidyme sent an answer
saying that, if she should do so, she would run a great risk; for
supposing that he should chance not to have his ears, and she were
detected feeling for them, she was well assured that he would put her to
death; but nevertheless she would do this. So she undertook to do this
for her father: but as for this Magian Smerdis, he had had his ears
cut off by Cyrus the son of Cambyses when he was king, for some grave
offence. This Phaidyme then, the daughter of Otanes, proceeding to
perform all that she had undertaken for her father, when her turn
came to go to the Magian (for the wives of the Persians go in to them
regularly each in her turn), came and lay down beside him: and when the
Magian was in deep sleep, she felt his ears; and perceiving not with
difficulty but easily that her husband had no ears, so soon as it became
day she sent and informed her father of that which had taken place.
70. Then Otanes took to him Aspathines and Gobryas, 59 who were leading
men among the Persians and also his own most trusted friends, and
related to them the whole matter: and they, as it then appeared, had
suspicions also themselves that it was so; and when Otanes reported this
to them, they readily accepted his proposals. Then it was resolved
by them that each one should associate with himself that man of the
Persians whom he trusted most; so Otanes brought in Intaphrenes, 60
Gobryas brought in Megabyzos, and Aspathines brought in Hydarnes. When
they had thus become six, Dareios the son of Hystaspes arrived at
Susa, having come from the land of Persia, for of this his father was
governor. Accordingly when he came, the six men of the Persians resolved
to associate Dareios also with themselves.
71. These then having come together, being seven in number, gave pledges
of faith to one another and deliberated together; and when it came to
Dareios to declare his opinion, he spoke to them as follows: "I thought
that I alone knew this, namely that it was the Magian who was reigning
as king and that Smerdis the son of Cyrus had brought his life to an
end; and for this very reason I am come with earnest purpose to contrive
death for the Magian. Since however it has come to pass that ye also
know and not I alone, I think it well to act at once and not to put the
matter off, for that is not the better way." To this replied Otanes:
"Son of Hystaspes, thou art the scion of a noble stock, and thou art
showing thyself, as it seems, in no way inferior to thy father: do not
however hasten this enterprise so much without consideration, but take
it up more prudently; for we must first become more in numbers, and then
undertake the matter." In answer to this Dareios said: "Men who are here
present, if ye shall follow the way suggested by Otanes, know that
ye will perish miserably; for some one will carry word to the Magian,
getting gain thereby privately for himself. Your best way would have
been to do this action upon your own risk alone; but since it seemed
good to you to refer the matter to a greater number, and ye communicated
it to me, either let us do the deed to-day, or be ye assured that if
this present day shall pass by, none other shall prevent me 61 as your
accuser, but I will myself tell these things to the Magian."
72. To this Otanes, when he saw Dareios in violent haste, replied:
"Since thou dost compel us to hasten the matter and dost not permit us
to delay, come expound to us thyself in what manner we shall pass into
the palace and lay hands upon them: for that there are guards set in
various parts, thou knowest probably thyself as well as we, if not from
sight at least from hearsay; and in what manner shall we pass through
these?" Dareios made reply with these words: "Otanes, there are many
things in sooth which it is not possible to set forth in speech, but
only in deed; and other things there are which in speech can be set
forth, but from them comes no famous deed. Know ye however that the
guards which are set are not difficult to pass: for in the first place,
we being what we are, there is no one who will not let us go by, partly,
as may be supposed, from having respect for us, and partly also perhaps
from fear; and secondly I have myself a most specious pretext by means
of which we may pass by; for I shall say that I am just now come from
the Persian land and desire to declare to the king a certain message
from my father: for where it is necessary that a lie be spoken, let it
be spoken; seeing that we all aim at the same object, both they who lie
and they who always speak the truth; those lie whenever they are likely
to gain anything by persuading with their lies, and these tell the truth
in order that they may draw to themselves gain by the truth, and that
things 62 may be entrusted to them more readily. Thus, while practising
different ways, we aim all at the same thing. If however they were not
likely to make any gain by it, the truth-teller would lie and the
liar would speak the truth, with indifference. Whosoever then of the
door-keepers shall let us pass by of his own free will, for him it shall
be the better afterwards; but whosoever shall endeavour to oppose our
passage, let him then and there be marked as our enemy, 63 and after
that let us push in and set about our work."
73. Then said Gobryas: "Friends, at what time will there be a fairer
opportunity for us either to recover our rule, or, if we are not able to
get it again, to die? seeing that we being Persians on the one hand lie
under the rule of a Mede, a Magian, and that too a man whose ears
have been cut off. Moreover all those of you who stood by the side
of Cambyses when he was sick remember assuredly what he laid upon the
Persians as he was bringing his life to an end, if they should not
attempt to win back the power; and this we did not accept then, but
supposed that Cambyses had spoken in order to deceive us. Now therefore
I give my vote that we follow the opinion of Dareios, and that we do not
depart from this assembly to go anywhither else but straight to attack
the Magian." Thus spoke Gobryas, and they all approved of this proposal.
74. Now while these were thus taking counsel together, it was coming to
pass by coincidence as follows:—The Magians taking counsel together had
resolved to join Prexaspes with themselves as a friend, both because
he had suffered grievous wrong from Cambyses, who had killed his son by
shooting him, and because he alone knew for a certainty of the death
of Smerdis the son of Cyrus, having killed him with his own hands, and
finally because Prexaspes was in very great repute among the Persians.
For these reasons they summoned him and endeavoured to win him to be
their friend, engaging him by pledge and with oaths, that he would
assuredly keep to himself and not reveal to any man the deception which
had been practised by them upon the Persians, and promising to give
him things innumerable 64 in return. After Prexaspes had promised to do
this, the Magians, having persuaded him so far, proposed to him a second
thing, and said that they would call together all the Persians to
come up to the wall of the palace, and bade him go up upon a tower and
address them, saying that they were living under the rule of Smerdis the
son of Cyrus and no other. This they so enjoined because they supposed
65 that he had the greatest credit among the Persians, and because he
had frequently declared the opinion that Smerdis the son of Cyrus was
still alive, and had denied that he had slain him.
75. When Prexaspes said that he was ready to do this also, the Magians
having called together the Persians caused him to go up upon a tower and
bade him address them. Then he chose to forget those things which they
asked of him, and beginning with Achaimenes he traced the descent of
Cyrus on the father's side, and then, when he came down to Cyrus, he
related at last what great benefits he had conferred upon the Persians;
and having gone through this recital he proceeded to declare the truth,
saying that formerly he kept it secret, since it was not safe for him
to tell of that which had been done, but at the present time he was
compelled to make it known. He proceeded to say how he had himself slain
Smerdis the son of Cyrus, being compelled by Cambyses, and that it was
the Magians who were now ruling. Then he made imprecation of many evils
on the Persians, if they did not win back again the power and take
vengeance upon the Magians, and upon that he let himself fall down from
the tower head foremost. Thus Prexaspes ended his life, having been
throughout his time a man of repute.
76. Now the seven of the Persians, when they had resolved forthwith to
lay hands upon the Magians and not to delay, made prayer to the gods
and went, knowing nothing of that which had been done with regard
to Prexaspes: and as they were going and were in the middle of their
course, they heard that which had happened about Prexaspes. Upon that
they retired out of the way and again considered with themselves, Otanes
and his supporters strongly urging that they should delay and not set to
the work when things were thus disturbed, 66 while Dareios and those of
his party urged that they should go forthwith and do that which had been
resolved, and not delay. Then while they were contending, there appeared
seven pairs of hawks pursuing two pairs of vultures, plucking out
their feathers and tearing them. Seeing this the seven all approved
the opinion of Dareios and thereupon they went to the king's palace,
encouraged by the sight of the birds.
77. When they appeared at the gates, it happened nearly as Dareios
supposed, for the guards, having respect for men who were chief among
the Persians, and not suspecting that anything would be done by them of
the kind proposed, allowed them to pass in under the guiding of heaven,
and none asked them any question. Then when they had passed into the
court, they met the eunuchs who bore in the messages to the king; and
these inquired of them for what purpose they had come, and at the same
time they threatened with punishment the keepers of the gates for having
let them pass in, and tried to stop the seven when they attempted to
go forward. Then they gave the word to one another and drawing their
daggers stabbed these men there upon the spot, who tried to stop them,
and themselves went running on towards the chamber of the men. 6601
78. Now the Magians happened both of them to be there within, consulting
about that which had been done by Prexaspes. So when they saw that the
eunuchs had been attacked and were crying aloud, they ran back 67
both of them, and perceiving that which was being done they turned to
self-defence: and one of them got down his bow and arrows before he was
attacked, while the other had recourse to his spear. Then they engaged
in combat with one another; and that one of them who had taken up his
bow and arrows found them of no use, since his enemies were close at
hand and pressed hard upon him, but the other defended himself with his
spear, and first he struck Aspathines in the thigh, and then Intaphrenes
in the eye; and Intaphrenes lost his eye by reason of the wound, but his
life he did not lose. These then were wounded by one of the Magians, but
the other, when his bow and arrows proved useless to him, fled into a
bedchamber which opened into the chamber of the men, intending to close
the door; and with him there rushed in two of the seven, Dareios and
Gobryas. And when Gobryas was locked together in combat with the Magian,
Dareios stood by and was at a loss what to do, because it was dark, and
he was afraid lest he should strike Gobryas. Then seeing him standing by
idle, Gobryas asked why he did not use his hands, and he said: "Because
I am afraid lest I may strike thee": and Gobryas answered: "Thrust
with thy sword even though it stab through us both." So Dareios was
persuaded, and he thrust with his danger and happened to hit the Magian.
79. So when they had slain the Magians and cut off their heads, they
left behind those of their number who were wounded, both because they
were unable to go, and also in order that they might take charge of the
fortress, and the five others taking with them the heads of the Magians
ran with shouting and clashing of arms and called upon the other
Persians to join them, telling them of that which had been done and
showing the heads, and at the same time they proceeded to slay every one
of the Magians who crossed their path. So the Persians when they heard
of that which had been brought to pass by the seven and of the deceit
of the Magians, thought good themselves also to do the same, and drawing
their daggers they killed the Magians wherever they found one; so that
if night had not come on and stopped them, they would not have left a
single Magian alive. This day the Persians celebrate in common more than
all other days, and upon it they keep a great festival which is called
by the Persians the festival of the slaughter of the Magians, 6701 on
which no Magian is permitted to appear abroad, but the Magians keep
themselves within their houses throughout that day.
80. When the tumult had subsided and more than five days had elapsed, 68
those who had risen against the Magians began to take counsel about the
general state, and there were spoken speeches which some of the Hellenes
do not believe were really uttered, but spoken they were nevertheless.
69 On the one hand Otanes urged that they should resign the government
into the hands of the whole body of the Persians, and his words were as
follows: "To me it seems best that no single one of us should henceforth
be ruler, for that is neither pleasant nor profitable. Ye saw the
insolent temper of Cambyses, to what lengths it went, and ye have had
experience also of the insolence of the Magian: and how should the rule
of one alone be a well-ordered thing, seeing that the monarch may do
what he desires without rendering any account of his acts? Even the best
of all men, if he were placed in this disposition, would be caused by
it to change from his wonted disposition: for insolence is engendered in
him by the good things which he possesses, and envy is implanted in man
from the beginning; and having these two things, he has all vice: for he
does many deeds of reckless wrong, partly moved by insolence proceeding
from satiety, and partly by envy. And yet a despot at least ought to
have been free from envy, seeing that he has all manner of good
things. He is however naturally in just the opposite temper towards
his subjects; for he grudges to the nobles that they should survive and
live, but delights in the basest of citizens, and he is more ready than
any other man to receive calumnies. Then of all things he is the most
inconsistent; for if you express admiration of him moderately, he is
offended that no very great court is paid to him, whereas if you
pay court to him extravagantly, he is offended with you for being a
flatterer. And the most important matter of all is that which I am about
to say:—he disturbs the customs handed down from our fathers, he is a
ravisher of women, and he puts men to death without trial. On the other
hand the rule of many has first a name attaching to it which is the
fairest of all names, that is to say 'Equality'; 70 next, the multitude
does none of those things which the monarch does: offices of state are
exercised by lot, and the magistrates are compelled to render account
of their action: and finally all matters of deliberation are referred to
the public assembly. I therefore give as my opinion that we let monarchy
go and increase the power of the multitude; for in the many is contained
everything."
81. This was the opinion expressed by Otanes; but Megabyzos urged that
they should entrust matters to the rule of a few, saying these words:
"That which Otanes said in opposition to a tyranny, let it be counted as
said for me also, but in that which he said urging that we should make
over the power to the multitude, he has missed the best counsel: for
nothing is more senseless or insolent than a worthless crowd; and
for men flying from the insolence of a despot to fall into that of
unrestrained popular power, is by no means to be endured: for he, if he
does anything, does it knowing what he does, but the people cannot even
know; for how can that know which has neither been taught anything noble
by others nor perceived anything of itself, 71 but pushes on matters
with violent impulse and without understanding, like a torrent stream?
Rule of the people then let them adopt who are foes to the Persians; but
let us choose a company of the best men, and to them attach the chief
power; for in the number of these we shall ourselves also be, and it is
likely that the resolutions taken by the best men will be the best."
82. This was the opinion expressed by Megabyzos; and thirdly Dareios
proceeded to declare his opinion, saying: "To me it seems that in
those things which Megabyzos said with regard to the multitude he spoke
rightly, but in those which he said with regard to the rule of a few,
not rightly: for whereas there are three things set before us, and each
is supposed 72 to be the best in its own kind, that is to say a good
popular government, and the rule of a few, and thirdly the rule of
one, I say that this last is by far superior to the others; for nothing
better can be found than the rule of an individual man of the best
kind; seeing that using the best judgment he would be guardian of the
multitude without reproach; and resolutions directed against enemies
would so best be kept secret. In an oligarchy however it happens often
that many, while practising virtue with regard to the commonwealth,
have strong private enmities arising among themselves; for as each man
desires to be himself the leader and to prevail in counsels, they come
to great enmities with one another, whence arise factions among them,
and out of the factions comes murder, and from murder results the rule
of one man; and thus it is shown in this instance by how much that is
the best. Again, when the people rules, it is impossible that corruption
73 should not arise, and when corruption arises in the commonwealth,
there arise among the corrupt men not enmities but strong ties of
friendship: for they who are acting corruptly to the injury of the
commonwealth put their heads together secretly to do so. And this
continues so until at last some one takes the leadership of the people
and stops the course of such men. By reason of this the man of whom I
speak is admired by the people, and being so admired he suddenly appears
as monarch. Thus he too furnishes herein an example to prove that the
rule of one is the best thing. Finally, to sum up all in a single word,
whence arose the liberty which we possess, and who gave it to us? Was it
a gift of the people or of an oligarchy or of a monarch? I therefore
am of opinion that we, having been set free by one man, should preserve
that form of rule, and in other respects also that we should not annul
the customs of our fathers which are ordered well; for that is not the
better way."