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.