[C.1] Cyrus waited, with his troops as they were, long enough to show
that he was ready to do battle again if the enemy would come out; but
as they did not stir he drew the soldiers off as far as he thought well,
and there encamped. He had guards posted and scouts sent forward, and
then he gathered his warriors round him and spoke to them as follows:
[2] "Men of Persia, first and foremost I thank the gods of heaven with
all my soul and strength; and I know you render thanks with me, for we
have won salvation and victory, and it is meet and right to thank the
gods for all that comes to us. But in the next place I must praise you,
one and all; it is through you all that this glorious work has been
accomplished, and when I have learnt what each man's part has been from
those whose place it is to tell me, I will do my best to give each man
his due, in word and deed. [3] But I need none to tell me the exploits
of your brigadier Chrysantas; he was next to me in the battle and I
could see that he bore himself as I believe you all have done. Moreover,
at the very moment when I called on him to retire, he had just raised
his sword to strike an Assyrian down, but he heard my voice, and at once
he dropped his hand and did my bidding. He sent the word along the lines
and led his division out of range before the enemy could lay one arrow
to the string or let one javelin fly. Thus he brought himself and his
men safely out of action, because he had learnt to obey. [4] But some
of you, I see, are wounded, and when I hear at what moment they received
their wounds I will pronounce my opinion on their deserts. Chrysantas
I know already to be a true soldier and a man of sense, able to command
because he is able to obey, and here and now I put him at the head of a
thousand troops, nor shall I forget him on the day when God may please
to give me other blessings. [5] There is one reminder I would make to
all. Never let slip the lesson of this day's encounter, and judge for
yourselves whether it is cowardice or courage that saves a man in war,
whether the fighters or the shirkers have the better chance, and what
the joy is that victory can yield. To-day of all days you can decide,
for you have made the trial and the result is fresh. [6] With such
thoughts as these in your hearts you will grow braver and better still.
And now you may rest in the consciousness that you are dear to God and
have done your duty bravely and steadily, and so take your meal and make
your libations and sing the paean and be ready for the watchword."
So saying, Cyrus mounted his horse and galloped on to Cyaxares, and
the two rejoiced together as victors will. And then, after a glance at
matters there and an inquiry if aught were needed, he rode back to his
own detachment. Then the evening meal was taken and the watches were
posted and Cyrus slept with his men.
[8] Meanwhile the Assyrians, finding that their king was among the slain
and almost all his nobles with him, fell into utter despair, and many of
them deserted during the night. And at this fear crept over Croesus and
the allies; they saw dangers on every side, and heaviest of all was the
knowledge that the leading nation, the head of the whole expedition, had
received a mortal blow. Nothing remained but to abandon the encampment
under cover of night. [9] Day broke, and the camp was seen to be
deserted, and Cyrus, without more ado, led his Persians within the
entrenchments, where they found the stores that the enemy had left:
herds of sheep and goats and kine, and long rows of waggons laden with
good things. Cyaxares and his Medes followed, and all arms took their
breakfast in the camp. [10] But when the meal was over, Cyrus summoned
his brigadiers and said to them:
"Think what blessings we are flinging away now, spurning, as it were,
the very gifts of heaven! So at least it seems to me. The enemy have
given us the slip, as you see with your own eyes. Is it likely that men
who forsook the shelter of their own fortress will ever face us in fair
field on level ground? Will those who shrink from us before they put our
prowess to the test ever withstand us now when we have overthrown and
shattered them? They have lost their best and bravest, and will the
cowards dare to give us battle?"
[11] At that one of his officers cried, "Why not pursue at once, if such
triumphs are before us?"
And Cyrus answered, "Because we have not the horses. The stoutest of our
enemies, those whom we must seize or slay, are mounted on steeds that
could sweep past us like the wind. God helping us, we can put them to
flight, but we cannot overtake them."
[12] "Then," said they, "why not go and lay the matter before Cyaxares?"
And he answered, "If so, you must all go with me, that Cyaxares may see
it is the wish of all."
So they all went together and spoke as they thought best. [13] Now
Cyaxares felt, no doubt, a certain jealousy that the Persians should be
the first to broach the matter, but he may also have felt that it was
really wiser to run no further risks for the present; he had, moreover,
abandoned himself to feasting and merrymaking, and he saw that most of
his Medes were in like case. Whatever the reason, this was the answer he
gave:
[14] "My good nephew, I have always heard and always seen that you
Persians of all men think it your duty never to be insatiate in the
pursuit of any pleasure; and I myself believe that the greater the joy
the more important is self-restraint. Now what greater joy could there
be than the good fortune which waits on us to-day? [15] When fortune
comes to us, if we guard her with discretion, we may live to grow old
in peace, but if we are insatiate, if we use and abuse our pleasures,
chasing first one and then another, we may well fear lest that fate be
ours which, the proverb tells us, falls on those mariners who cannot
forgo their voyages in the pursuit of wealth, and one day the deep sea
swallows them. Thus has many a warrior achieved one victory only to
clutch at another and lose the first. [16] If indeed, our enemies who
have fled were weaker than we, it might be safe enough to pursue them.
But now, bethink you, how small a portion of them we have fought and
conquered; the mass have had no part in the battle, and they, if we
do not force them to fight, will take themselves off through sheer
cowardice and sloth. As yet they know nothing of our powers or their
own, but if they learn that to fly is as dangerous as to hold their
ground, we run the risk of driving them to be brave in spite of
themselves. [17] You may be sure they are just as anxious to save their
wives and children as you can be to capture them. Take a lesson from
hunting: the wild sow when she is sighted will scamper away with her
young, though she be feeding with the herd; but if you attack her little
ones she will never fly, even if she is all alone; she will turn on the
hunters. [18] Yesterday the enemy shut themselves up in a fort, and then
handed themselves over to us to choose how many we cared to fight. But
if we meet them in open country, and they learn how to divide their
forces and take us in front and flank and rear, I wonder how many pairs
of eyes and hands each man of us would need! Finally," he added, "I have
no great wish myself to disturb my Medes in their enjoyment, and drive
them out to further dangers."
[19] Then Cyrus took him up: "Nay, I would not have you put pressure on
any man; only let those who are willing follow me, and perhaps we shall
come back with something for all of you to enjoy. The mass of the enemy
we should not think of pursuing; indeed, how could we overtake them? But
if we cut off any stragglers, we could clap hands on them and bring them
back to you. [20] Remember," he added, "when you sent for us, we came
a long way to do you service; is it not fair that you should do us a
kindness in return, and let us have something to take back with us for
ourselves, and not stand here agape at all your treasures?"
[21] At that Cyaxares answered, "Ah, if any will follow you of their own
free will, I can but be most grateful."
"Send some one with me then," said Cyrus, "from these trusty men of
yours, to carry your commands."
"Take whomever you like," he answered, "and begone."
[22] Now, as it chanced, among the officers present was the Mede who
had claimed kinship with Cyrus long ago and won a kiss thereby. Cyrus
pointed to him and said, "That man will do for me." "He shall go with
you then," Cyaxares replied. And turning to the officer, "Tell your
fellows," he said, "that he who lists may follow Cyrus." [23] Thus
Cyrus chose his man and went forth. And when they were outside he said,
"To-day you can show me if you spoke truth long ago when you told me
that the sight of me was your joy."
"If you say that," said the Mede, "I will never leave you."
"And will you not do your best," added Cyrus, "to bring me others too?"
"By the gods in heaven," cried the Mede, "that I will, until you say in
your turn that to see me is your joy." Thereupon, with the authority
of Cyaxares to support him, the officer went to the Medes and delivered
with message with all diligence, adding that he for one would never
forsake Cyrus, the bravest, noblest, and best of men, and a hero whose
lineage was divine.
[C.2] While Cyrus was busied with these matters, by some strange chance
two ambassadors arrived from the Hyrcanians. These people are neighbours
of the Assyrians, and being few in number, they were held in subjection.
But they seemed then, as they seem now, to live on horseback. Hence the
Assyrians used them as the Lacedaemonians employ the Skirites, for
every toil and every danger, without sparing them. In fact, at that very
moment they had ordered them to furnish a rear-guard of a thousand
men and more, so as to bear the brunt of any rear attack. [2] The
Hyrcanians, as they were to be the hindmost, had put their waggons and
families in the rear, for, like most of the tribes in Asia, they take
their entire households with them on the march. [3] But when they
thought of the sorry treatment they got from the Assyrians and when they
saw the king fallen, the army worsted and a prey to panic, the allies
disheartened and ready to desert, they judged it a fine moment to revolt
themselves, if only the Medes and Persians would make common cause with
them. So they sent an embassy to Cyrus, for after the late battle there
was no name like his. [4] They told him what good cause they had to
hate the Assyrians, and how if he was willing to attack them now, they
themselves would be his allies and show him the way. At the same time
they gave a full account of the enemy's doings, being eager to get Cyrus
on the road. [5] "Do you think," said Cyrus, "we should overtake the
Assyrians before they reach their fortresses? We look on it as a great
misfortune," he added, "that they ever slipped through our fingers and
escaped." (This he said, wishing to give his hearers as high an opinion
as possible of himself and his friends.) [6] "You should certainly catch
them," they answered, "and that to-morrow, ere the day is old, if you
gird up your loins: they move heavily because of their numbers and their
train of waggons, and to-day, since they did not sleep last night,
they have only gone a little way ahead, and are now encamped for the
evening."
[7] "Can you give us any guarantee," said Cyrus, "that what you say is
true?"
"We will give you hostages," they said; "we will ride off at once and
bring them back this very night. Only do you on your side call the gods
to witness and give us the pledge of your own right hand, that we may
give our people the assurance we have received from you ourselves."
[8] Thereupon Cyrus gave them his pledge that if they would make good
what they promised he would treat them as his true friends and faithful
followers, of no less account than the Persians and the Medes. And to
this day one may see Hyrcanians treated with trust and holding office on
an equal footing with Persians and Medes of high distinction.
[9] Now Cyrus and his men took their supper and then while it was still
daylight he led his army out, having made the two Hyrcanians wait so
that they might go with them. The Persians, of course, were with him to
a man, and Tigranes was there, with his own contingent, and the Median
volunteers, who had joined for various reasons. [10] Some had been
friends of Cyrus in boyhood, others had hunted with him and learnt to
admire his character, others were grateful, feeling he had lifted a load
of fear from them, others were flushed with hope, nothing doubting that
great things were reserved for the man who had proved so brave and so
fortunate already. Others remembered the time when he was brought up in
Media, and were glad to return the kindnesses that he had shown
them; many could recall the favours the boy had won for them from his
grandfather through his sheer goodness of heart; and many, now that they
had seen the Hyrcanians and heard say they were leading them to untold
treasures, went out from simple love of gain. [11] So they sallied
forth, the entire body of the Persians and all the Medes, except those
who were quartered with Cyaxares: these stayed behind, and their men
with them. But all the rest went out with radiant faces and eager
hearts, not following him from constraint, but offering willing service
in their gratitude. [12] So, as soon as they were well afield, Cyrus
went to the Medes and thanked them, praying that the gods in their mercy
might guide them all, and that he himself might have power given him to
reward their zeal. He ended by saying that the infantry would lead the
van, while they would follow with the cavalry, and whenever the column
halted on the march they were to send him gallopers to receive his
orders. [13] Then he bade the Hyrcanians lead the way, but they
exclaimed, "What? Are you not going to wait until we bring the hostages?
Then you could begin the march with pledges from us in return for
yours."
But he answered, as the story says, "If I am not mistaken, we hold the
pledges now, in our own hearts and our own right hands. We believe that
if you are true to us we can do you service, and if you play us false,
you will not have us at your mercy; God willing, we shall hold you at
ours. Nevertheless," he added, "since you tell us your own folk follow
in the Assyrian rear, point them out to us as soon as you set eyes upon
them, that we may spare their lives."
[14] When the Hyrcanians heard this they led the way as he ordered,
marvelling at his strength of soul. Their own fear of the Assyrians, the
Lydians, and their allies, had altogether gone; their dread now was lest
Cyrus should regard themselves as mere dust in the balance, and count it
of no importance whether they stayed with him or not.
[15] As night closed in on their march, the legend runs that a strange
light shone out, far off in the sky, upon Cyrus and his host, filling
them with awe of the heavenly powers and courage to meet the foe.
Marching as they did, their loins girt and their pace swift, they
covered a long stretch of road in little time, and with the half light
of the morning they were close to the Hyrcanian rear-guard. [16] As soon
as the guides saw it, they told Cyrus that these were their own men:
they knew this, they added, from the number of their fires, and the fact
that they were in the rear. [17] Therefore Cyrus sent one of the guides
to them, bidding them come out at once, if they were friendly, with
their right hands raised. And he sent one of his own men also to say,
"According as you make your approach, so shall we Persians comport
ourselves."
Thus one of the two messengers stayed with Cyrus while the other rode up
to his fellows. [18] Cyrus halted his army to watch what the tribe would
do, and Tigranes and the Median officers rode along the ranks to ask
for orders. Cyrus explained that the troops nearest to them were the
Hyrcanians, and that one of the ambassadors had gone, and a Persian with
him, to bid them come out at once, if they were friendly, with their
right hands raised. "If they do so," he added, "you must welcome them
as they come, each of you at your post, and take them by the hand and
encourage them, but if they draw sword or try to escape, you must make
an example of them: not a man of them must be left."
Such were his orders. [19] However, as soon as the Hyrcanians heard the
message, they were overjoyed: springing to their steeds they galloped up
to Cyrus, holding out their right hands as he had bidden. Then the Medes
and Persians gave them the right hand of fellowship in return, and bade
them be of courage. [20] And Cyrus spoke:
"Sons of the Hyrcanians, we have shown our trust in you already, and
you must trust us in return. And now tell me, how far from here do
the Assyrian headquarters lie, and their main body?" "About four miles
hence," they answered.
[21] "Forward then, my men," said Cyrus, "Persians, Medes, and
Hyrcanians. I have learnt already, you see, to call you friends and
comrades. All of you must remember that the moment has come when, if
hand falters or heart fails, we meet with utter disaster: our enemies
know why we are here. But if we summon our strength and charge home,
you shall see them caught like a pack of runaway slaves, some on their
knees, others in full flight, and the rest unable to do even so much for
themselves. They are beaten already, and they will see their conquerors
fall on them before they dream of an approach, before their ranks are
formed or their preparations made, and the sight will paralyse them.
[22] If we wish to sleep and eat and live in peace and happiness from
this time forth, let us not give them leisure to take counsel or arrange
defence, or so much as see that we are men, and not a storm of shields
and battle-axes and flashing swords, sweeping on them in one rain of
blows. [23] You Hyrcanians must go in front of us as a screen, that we
may lie behind you as long as may be. And as soon as I close with them,
you must give me, each of you, a squadron of horse, to use in case of
need while I am waiting at the camp. [24] I would advise the older men
among you and the officers, to ride in close order, so that your ranks
should not be broken, if you come across a compact body of the foe; let
the younger men give chase, and do the killing; our safest plan to-day
is to leave as few of the enemy alive as possible. [25] And if we
conquer," he added, "we must beware of what has overset the fortune
of many a conqueror ere now, I mean the lust for plunder. The man who
plunders is no longer a man, he is a machine for porterage, and all
who list may treat him as a slave. [26] One thing we must bear in mind:
nothing can bring such gain as victory; at one clutch the victor seizes
all, men and women, and wealth, and territory. Therefore make it your
one object to secure the victory; if he is conquered, the greatest
plunderer is caught. One more word--remember, even in the heat of
pursuit to rejoin me while it is still daylight, for when darkness has
fallen we will not admit a soul within the lines."
[27] With these words he sent them off to their appointed stations,
bidding them repeat his instructions on the way to their own
lieutenants, who were posted in front to receive the orders, and make
each of them pass down the word to his own file of ten. Thereupon the
advance began, the Hyrcanians leading off, Cyrus holding the centre
himself, marching with his Persians, and the cavalry in the usual way,
drawn up on either flank.
[28] As the day broke the enemy saw them for the first time: some simply
stared at what was happening, others began to realise the truth, calling
and shouting to each other, unfastening their horses, getting their
goods together, tearing what they needed off the beasts of burden, and
others arming themselves, harnessing their steeds, leaping to horse,
others helping the women into their carriages, or seizing their
valuables, some caught in the act of burying them, others, and by far
the greatest number, in sheer headlong flight. Many and divers were
their shifts, as one may well conceive, save only that not one man stood
at bay: they perished without a blow. [29] Now Croesus, king of Lydia,
seeing that it was summer-time, had sent his women on during the night,
so that they might travel more pleasantly in the cool, and he himself
had followed with his cavalry to escort them. [30] The Lord of
Hellespontine Phrygia, it is said, had done the same. And these two,
when they heard what was happening from the fugitives who overtook them,
fled for their lives with the rest. [31] But it was otherwise with the
kings of Cappadocia and Arabia; they had not gone far, and they stood
their ground, but they had not even time to put on their corslets, and
were cut down by the Hyrcanians. Indeed, the mass of those who fell were
Assyrians and Arabians, for, being in their own country, they had
taken no precautions on the march. [32] The victorious Medes and the
Hyrcanians had their hands full with the chase, and meanwhile Cyrus made
the cavalry who were left with him ride all round the camp and cut down
any man who left it with weapons in his hands. Then he sent a herald to
those who remained, bidding the horsemen and targeteers and archers come
out on foot, with their weapons tied in bundles, and deliver them up to
him, leaving their horses in their stalls: he who disobeyed should lose
his head, and a cordon of Persian troops stood round with their swords
drawn. [33] At that the weapons were brought at once, and flung down,
and Cyrus had the whole pile burnt.
[34] Meanwhile he did not forget that his own troops had come without
food or drink, that nothing could be done without provisions, and that
to obtain these in the quickest way, it was necessary on every campaign
to have some one to see that quarters were prepared and supplies ready
for the men on their return. [35] It occurred to him it was more than
likely that such officers, of all others, would be left behind in the
Assyrian camp, because they would have been delayed by the packing.
Accordingly, he sent out a proclamation that all the stewards should
present themselves before him, and if there was no such officer left,
the oldest man in every tent must take his place; any one failing to
obey would suffer the severest penalties. The stewards, following the
example of their masters, obeyed at once. And when they came before him
he ordered those who had more than two months' rations in their quarters
to sit down on the ground, and then those who had provisions for one
month. [36] Thereupon very few were left standing. [37] Having thus got
the information he needed, he spoke to them as follows:
"Gentlemen, if any of you dislike hard blows and desire gentle treatment
at our hands, make it your business to provide twice as much meat and
drink in every tent as you have been wont to do, with all things that
are needed for a fine repast. The victors, whoever they are, will be
here anon, and will expect an overflowing board. You may rest assured
it will not be against your interests to give them a welcome they can
approve."
[38] At that the stewards went off at once and set to work with all zeal
to carry out their instructions. Then Cyrus summoned his own officers
and said to them:
"My friends, it is clear that we have it in our power, now that our
allies' backs are turned, to help ourselves to breakfast, and take our
choice of the most delicate dishes and the rarest wines. But I scarcely
think this would do us so much good as to show that we study the
interest of our friends: the best of cheer will not give us half the
strength we could draw from the zeal of loyal allies whose gratitude we
had won. [39] If we forget those who are toiling for us now, pursuing
our foes, slaying them, and fighting wherever they resist, if they see
that we sit down to enjoy ourselves and devour our meal before we know
how it goes with them, I fear we shall cut a sorry figure in their eyes,
and our strength will turn to weakness through lack of friends. The true
banquet for us is to study the wants of those who have run the risk and
done the work, to see that they have all they need when they come home,
a banquet that will give us richer delight than any gorging of the
belly. [40] And remember, that even if the thought of them were not
enough to shame us from it, in no case is this a moment for gluttony
and drunkenness: the thing we set our minds to do is not yet done:
everything is full of danger still, and calls for carefulness. We have
enemies in this camp ten times more numerous than ourselves, and they
are all at large: we need both to guard against them and to guard them,
so that we may have servants to furnish us with supplies. Our cavalry
are not yet back, and we must ask ourselves where they are and whether
they mean to stay with us when they return. [41] Therefore, gentlemen, I
would say, for the present let us above all be careful to avoid the
food and drink that leads to slumber and stupefaction. [42] And there is
another matter: this camp contains vast treasures, and I am well aware
we have it in our power to pick and choose as much as we like for
ourselves out of what belongs by right to all who helped in its capture.
But it does not seem to me that grasping will be so lucrative as proving
ourselves just toward our allies, and so binding them closer. [43] I go
further: I say that we should leave the distribution of the spoil to the
Medes, the Hyrcanians, and Tigranes, and count it gain if they allot us
the smaller share, for then they will be all the more willing to stay
with us. [44] Selfishness now could only secure us riches for the
moment, while to let these vanities go in order to obtain the very fount
of wealth, that, I take it, will ensure for us and all whom we call ours
a far more enduring gain. [45] Was it not," he continued, "for this very
reason that we trained ourselves at home to master the belly and its
appetites, so that, if ever the need arose, we might turn our education
to account? And where, I ask, shall we find a nobler opportunity than
this, to show what we have learnt?"
[46] Such were his words and Hystaspas the Persian rose to support him,
saying:
"Truly, Cyrus, it would be a monstrous thing if we could go fasting when
we hunt, and keep from food so often and so long merely to lay some poor
beast low, worth next to nothing, maybe, and yet, when a world of wealth
is our quarry, let ourselves be baulked by one of those temptations
which flee before the noble and rule the bad. Such conduct, methinks,
would be little worthy of our race."
[47] So Hystaspas spoke, and the rest approved him, one and all. Then
Cyrus said:
"Come now, since we are all of one mind, each of you give me five of the
trustiest fellows in his company, and let them go the rounds, and see
how the supplies are furnished; let them praise the active servants,
and where they see neglect, chastise them more severely than their own
masters could."
Thus they dealt with these matters.
[C.3] But it was not long before some of the Medes returned: one set had
overtaken the waggons that had gone ahead, seized them and turned them
back, and were now driving them to the camp, laden with all that an army
could require, and others had captured the covered carriages in which
the women rode, the wives of the Assyrian grandees or their concubines,
whom they had taken with them because of their beauty. [2] Indeed, to
this day the tribes of Asia never go on a campaign without their most
precious property: they say they can fight better in the presence of
their beloved, feeling they must defend their treasures, heart and soul.
It may be so, but it may also be that the desire for pleasure is the
cause.
[3] And when Cyrus saw the feats of arms that the Medes and the
Hyrcanians had performed, he came near reproaching himself and those
that were with him; the others, he felt, had risen with the time, had
shown their strength and won their prizes, while he and his had stayed
behind like sluggards. Indeed it was a sight to watch the victors riding
home, driving their spoil before them, pointing it out with some
display to Cyrus, and then dashing off again at once in search of more,
according to the instructions they had received.
But though he ate out his heart with envy Cyrus was careful to set all
their booty apart; and then he summoned his own officers again, and
standing where they could all hear what he had to propose, he spoke as
follows:
[4] "My friends, you would all agree, I take it, that if the spoils
displayed to us now were our own to keep, wealth would be showered on
every Persian in the land, and we ourselves, no doubt, through whom it
was won, would receive the most. But what I do not see is how we are
to get possession of such prizes unless we have cavalry of our own. [5]
Consider the facts," he continued, "we Persians have weapons with which,
we hope, we can rout the enemy at close quarters: but when we do rout
them, what sort of horsemen or archers or light-armed troops could ever
be caught and killed, if we can only pursue them on foot? Why should
they ever be afraid to dash up and harry us, when they know full well
that they run no greater risk at our hands than if we were stumps in
their orchards? [6] And if this be so, it is plain that the cavalry now
with us consider every gain to be as much theirs as ours, and possibly
even more, God wot! [7] At present things must be so: there is no help
for it. But suppose we were to provide ourselves with as good a force
as our friends, it must be pretty evident to all of us, I think, that we
could then deal with the enemy by ourselves precisely as we do now with
their help, and then perhaps we should find that they would carry their
heads less high. It would be of less importance to us whether they chose
to stay or go, we should be sufficient for ourselves without them. [8]
So far then I expect that no one will disagree: if we could get a body
of Persian cavalry it would make all the difference to us; but no doubt
you feel the question is, how are we to get it? Well, let us consider
first, suppose we decide to raise the force, exactly what we have to
start with and what we need. [9] We certainly have hundreds of horses
now captured in this camp, with their bridles and all their gear.
Besides these, we have all the accoutrements for a mounted force,
breast-plates to protect the trunk, and light spears to be flung or
wielded at close quarters. What else do we need? It is plain we need
men. [10] But that is just what we have already at our own command. For
nothing is so much ours as our own selves. Only, some will say, we have
not the necessary skill. No, of course not, and none of those who have
it now had it either before they learnt to get it. Ah, you object, but
they learnt when they were boys. [11] Maybe; but are boys more capable
of learning what they are taught then grown men? Which are the better at
heavy physical tasks, boys or men? [12] Besides, we, of all pupils, have
advantages that neither boys nor other men possess: we have not to be
taught the use of the bow as boys have, we are skilled in that already;
nor yet the use of the javelin, we are versed in that; our time has not
been taken up like other men's with toiling on the land or labouring at
some craft or managing household matters; we have not only had leisure
for war, it has been our life. [13] Moreover, one cannot say of riding
as of so many warlike exercises that it is useful but disagreeable. To
ride a-horseback is surely pleasanter than to trudge a-foot? And as for
speed--how pleasant to join a friend betimes whenever you wish, or
come up with your quarry be it man or beast! And then, the ease and
satisfaction of it! Whatever weapon the rider carries his horse must
help to bear the load: 'wear arms' and 'bear arms,'--they are the same
thing on horseback. [14] But now, to meet the worst we can apprehend:
suppose, before we are adepts, we are called upon to run some risk, and
then find that we are neither infantry nor thoroughgoing cavalry? This
may be a danger, but we can guard against it. We have it always in our
power to turn into infantry again at a moment's notice. I do not propose
that by learning to ride we should unlearn the arts of men on foot."
[15] Thus spoke Cyrus, and Chrysantas rose to support him, saying:
"For my part I cannot say I so much desire to be a horseman as flatter
myself that once I can ride I shall be a sort of flying man. [16] At
present when I race I am quiet content if, with a fair start, I can beat
one of my rivals by the head, or when I sight my game I am happy if, by
laying legs to the ground, I can get close enough to let fly javelin or
arrow before he is clean out of range. But when once I am a horseman
I shall be able to overhaul my man as far as I can see him, or come up
with the beasts I chase and knock them over myself or else spear them
as though they stood stock still, for when hunter and hunted are both
of them racing, if they are only side by side, it is as good as though
neither of them moved. [17] And the creature I have always envied," he
continued, "the centaur--if only he had the intelligence and forethought
of a man, the adroit skill and the cunning hand, with the swiftness and
strength of a horse, so as to overtake all that fled before him, and
overthrow all that resisted--why, all these powers I shall collect
and gather in my own person when once I am a rider. [18] Forethought I
intend to keep with my human wits, my hands can wield my weapons, and my
horse's legs will follow up the foe, and my horse's rush overthrow him.
Only I shall not be tied and fettered to my steed, flesh of his flesh,
and blood of his blood, like the old centaur. [19] And that I count
a great improvement on the breed, far better than being united to the
animal, body and soul. The old centaur, I imagine, must have been
for ever in difficulties; as a horse, he could not use the wonderful
inventions of man, and as a man, he could not enjoy the proper pleasures
of a horse. [20] But I, if I learn to ride, once set me astride my
horse, and I will do all that the centaur can, and yet, when I dismount,
I can dress myself as a human being, and dine, and sleep in my bed, like
the rest of my kind: in short, I shall be a jointed centaur that can be
taken to pieces and put together again. [21] And I shall gain another
point or so over the original beast: he, we know, had only two eyes to
see with and two ears to hear with, but I shall watch with four eyes and
with four ears I shall listen. You know, they tell us a horse can often
see quicker than any man, and hear a sound before his master, and give
him warning in some way. Have the goodness, therefore," he added, "to
write my name down among those who want to ride."
[22] "And ours too," they all cried, "ours too, in heaven's name!"
Then Cyrus spoke: "Gentlemen, since we are all so well agreed, suppose
we make it a rule that every one who receives a horse from me shall
be considered to disgrace himself if he is seen trudging afoot, be his
journey long or short?"
[23] Thus Cyrus put the question, and one and all assented; and hence it
is that even to this day the custom is retained, and no Persian of the
gentle class would willingly be seen anywhere on foot.
[C.4] In this debate their time was spent, and when it was past midday
the Median cavalry and the Hyrcanians came galloping home, bringing in
men and horses from the enemy, for they had spared all who surrendered
their arms. [2] As they rode up the first inquiry of Cyrus was whether
all of them were safe, and when they answered yes, he asked what they
had achieved. And they told their exploits in detail, and how bravely
they had borne themselves, magnifying it all. [3] Cyrus heard their
story through with a pleasant smile, and praised them for their work.
"I can see for myself," he said, "that you have done gallant deeds. You
seem to have grown taller and fairer and more terrible to look on than
when we saw you last."
[4] Then he made them tell him how far they had gone, and whether they
had found the country inhabited. They said they had ridden a long way,
and that the whole country was inhabited, and full of sheep and goats
and cattle and horses, and rich in corn and every good thing.
[5] "Then there are two matters," he said, "to which we must attend;
first we must become masters of those who own all this, and next we must
ensure that they do not run away. A well-populated country is a rich
possession, but a deserted land will soon become a desert. [6] You have
put the defenders to the sword, I know, and rightly--for that is the
only safe road to victory; but you have brought in as prisoners those
who laid down their arms. Now if we let these men go, I maintain we
should do the very best thing for ourselves. [7] We gain two points;
first, we need neither be on our guard against them nor mount guard over
them nor find them victuals (and we do not propose to starve them, I
presume), and in the next place, their release means more prisoners
to-morrow. [8] For if we dominate the country all the inhabitants are
ours, and if they see that these men are still alive and at large they
will be more disposed to stay where they are, and prefer obedience to
battle. That is my own view, but if any one sees a better course, let
him point it out."
[9] However, all his hearers approved the plan proposed. Thus it came to
pass that Cyrus summoned the prisoners and said to them:
[10] "Gentlemen, you owe it to your own obedience this day that your
lives are safe; and for the future if you continue in this conduct, no
evil whatsoever shall befall you; true, you will not have the same ruler
as before, but you will dwell in the same houses, you will cultivate the
same land, you will live with your wives and govern your children as you
do now. Moreover you will not have us to fight with, nor any one else.
[11] On the contrary, if any wrong is done you, it is we who will fight
on your behalf. And to prevent any one from ordering you to take the
field, you will bring your arms to us and hand them over. Those who do
this can count on peace and the faithful fulfilment of our promises;
those who will not, must expect war, and that at once. [12] Further,
if any man of you comes to us and shows a friendly spirit, giving
us information and helping us in any way, we will treat him not as a
servant, but as a friend and benefactor. This," he added, "we wish you
to understand yourselves and make known among your fellows. [13] And if
it should appear that you yourselves are willing to comply but others
hinder you, lead us against them, and you shall be their masters, not
they yours."
Such were his words; and they made obeisance and promised to do as he
bade.
[C.5] And when they were gone, Cyrus turned to the Medes and the men of
Armenia, and said, "It is high time, gentlemen, that we should dine,
one and all of us; food and drink are prepared for you, the best we had
skill to find. Send us, if you will, the half of the bread that has
been baked; there is ample, I know, for both of us; but do not send any
relish with it, nor any drink, we have quite enough at hand. [2] And do
you," he added, turning to the Hyrcanians, "conduct our friends to
their quarters, the officers to the largest tents--you know where they
are--and the rest where you think best. For yourselves, you may dine
where you like; your quarters are intact, and you will find everything
there prepared for you exactly as it is for the others. [3] All of you
alike must understand that during the night we Persians will guard the
camp outside, but you must keep an eye over what goes on within; and see
that your arms are ready to hand; our messmates are not our friends as
yet."
[4] So the Medes and Tigranes with his men washed away the stains of
battle, and put on the apparel that was laid out for them, and fell to
dinner, and the horses had their provender too. They sent half the bread
to the Persians but no relish with it and no wine, thinking that Cyrus
and his men possessed a store, because he had said they had enough and
to spare. But Cyrus meant the relish of hunger, and the draught from the
running river. [5] Thus he regaled his Persians, and when the darkness
fell he sent them out by fives and tens and ordered them to lie in
ambush around the camp, so as to form a double guard, against attack
from without, and absconders from within; any one attempting to make off
with treasures would be caught in the act. And so it befell; for many
tried to escape, and all of them were seized. [6] As for the treasures,
Cyrus allowed the captors to keep them, but he had the absconders
beheaded out of hand, so that for the future a thief by night was hardly
to be found. Thus the Persians passed their time. [7] But the Medes
drank and feasted and made music and took their fill of good cheer and
all delights; there was plenty to serve their purpose, and work enough
for those who did not sleep.
[8] Cyaxares, the king of the Medes, on the very night when Cyrus set
forth, drank himself drunk in company with the officers in his own
quarters to celebrate their good fortune. Hearing uproar all about him,
he thought that the rest of the Medes must have stayed behind in the
camp, except perhaps a few, but the fact was that their domestics,
finding the masters gone, had fallen to drinking in fine style and
were making a din to their hearts' content, the more so that they had
procured wine and dainties from the Assyrian camp. [9] But when it was
broad day and no one knocked at the palace gate except the guests
of last night's revel, and when Cyaxares heard that the camp was
deserted--the Medes gone, the cavalry gone--and when he went out and saw
for himself that it was so, then he fumed with indignation against Cyrus
and his own men, to think that they had gone off and left him in the
lurch. It is said that without more ado, savage and mad with anger as he
was, he ordered one of his staff to take his troopers and ride at once
to Cyrus and his men, and there deliver this message:
[10] "I should never have dreamed that Cyrus could have acted towards
me with such scant respect, or, if he could have thought of it, that the
Medes could have borne to desert me in this way. And now, whether Cyrus
will or no, I command the Medes to present themselves before me without
delay."
[11] Such was the message. But he who was to take it said, "And how
shall I find them, my lord?"
"Why," said Cyaxares, "as Cyrus and his men found those they went to
seek."
"I only asked," continued the messenger, "because I was told that some
Hyrcanians who had revolted from the enemy came here, and went off with
him to act as guides."
[12] When Cyaxares heard that, he was the more enraged to think that
Cyrus had never told him, and the more urgent to have his Medes removed
from him at once, and he summoned them home under fiercer threats
than ever; threatening the officer as well if he failed to deliver the
message in full force.
[13] So the emissary set off with his troopers, about one hundred
strong, fervently regretting that he had not gone with Cyrus himself. On
the way they took a turning which led them wrong, and they did not
reach the Persians until they had chanced upon some of the Assyrians
in retreat and forced them to be their guides, and so at last arrived,
sighting the watch-fires about midnight. [14] But though they had got to
the camp, the pickets, acting on the orders of Cyrus, would not let them
in till dawn. With the first faint gleam of morning Cyrus summoned
the Persian Priests, who are called Magians, and bade them choose the
offerings due to the gods for the blessings they had vouchsafed. [15]
And while they were about this, Cyrus called the Peers together and said
to them:
"Gentlemen, God has put before us many blessings, but at present we
Persians are but a scant company to keep them. If we fail to guard what
we have toiled for, it will soon fall back into other hands, and if we
leave some of our number to watch our gains, it will soon be seen that
we have no strength in us. [16] I propose therefore that one of you
should go home to Persia without loss of time, and explain what I need
and bid them despatch an army forthwith, if they desire Persia to
win the empire of Asia and the fruits thereof. [17] Do you," said he,
turning to one of the Peers, "do you, who are the eldest, go and repeat
these words, and tell them that it shall be my care to provide for the
soldiers they send me as soon as they are here. And as to what we have
won--you have seen it yourself--keep nothing back, and ask my father how
much I ought to send home for an offering to the gods, if I wish to act
in honour and according to the law, and ask the magistrates how much is
due to the commonwealth. And let them send commissioners to watch all
that we do and answer all that we ask. So, sir," he ended, "you will get
your baggage together, and take your company with you as an escort. Fare
you well."
[18] With that message he turned to the Medes and at the same moment the
messenger from Cyaxares presented himself, and in the midst of the whole
assembly announced the anger of the king against Cyrus, and his threats
against the Medes, and so bade the latter return home at once, even if
Cyrus wished them to stay. [19] The Medes listened, but were silent; for
they were sore bested; they could hardly disobey the summons, and
yet they were afraid to go back after his threats, being all too well
acquainted with the savage temper of their lord. [20] But Cyrus spoke:
"Herald," said he, "and sons of the Medes, I am not surprised that
Cyaxares, who saw the host of the enemy so lately, and knows so little
of what we have done now, should tremble for us and for himself. But
when he learns how many have fallen, and that all have been dispersed,
his fears will vanish, and he will recognise that he is not deserted on
this day of all days when his friends are destroying his foes. [21] Can
we deserve blame for doing him a service? And that not even without his
own consent? I am acting as I am, only after having gained his leave
to take you out; it is not as though you had come to me in your own
eagerness, and begged me to let you go, and so were here now; he himself
ordered you out, those of you who did not find it a burthen. Therefore,
I feel sure, his anger will melt in the sunshine of success, and, when
his fears are gone, it will vanish too. [22] For the moment then," he
added, turning to the messenger, "you must recruit yourself; you have
had a heavy task; and for ourselves," said he, turning to the Persians,
"since we are waiting for an enemy who will either offer us battle
or render us submission, we must draw up in our finest style; the
spectacle, perhaps, will bring us more than we could dare to hope. And
do you," he said, taking the Hyrcanian chieftain aside, "after you
have told your officers to arm their men, come back and wait with me a
moment."
[23] So the Hyrcanian went and returned. Then Cyrus said to him, "Son
of Hyrcania, it gives me pleasure to see that you show not only
friendliness, but sagacity. It is clear that our interests are the same;
the Assyrians are my foes as well as yours, only they hate you now even
more bitterly than they hate me. [24] We must consult together and see
that not one of our present allies turns his back on us, and we must do
what we can to acquire more. You heard the Mede summon the cavalry to
return, and if they go, we shall be left with nothing but infantry. [25]
This is what we must do, you and I; we must make this messenger, who is
sent to recall them, desirous to stay here himself. You must find him
quarters where he will have a merry time and everything heart can wish,
and I will offer him work which he will like far better than going back.
And do you talk to him yourself, and dilate on all the wonders we expect
for our friends if things go well. And when you have done this, come
back again and tell me."
[26] So the chieftain took the Mede away to his own quarters, and
meanwhile the messenger from Persia presented himself equipped for the
journey, and Cyrus bade him tell the Persians all that had happened,
as it has been set out in this story, and then he gave him a letter to
Cyaxares. "I would like to read you the very words," he added, "so that
what you say yourself may agree with it, in case you have questions
asked you."
[27] The letter ran as follows:--"Cyrus to Cyaxares, greeting. We do not
admit that we have deserted you; for no one is deserted when he is being
made the master of his enemies. Nor do we consider that we put you in
jeopardy by our departure; on the contrary, the greater the distance
between us the greater the security we claim to have won for you. [28]
It is not the friend at a man's elbow who serves him and puts him out of
danger, but he who drives his enemies farthest and furthest away. [29]
And I pray you to remember what I have done for you, and you for me,
before you blame me. I brought you allies, not limiting myself to those
you asked for, but pressing in every man that I could find; you allowed
me while we were on friendly soil only to take those whom I could
persuade to follow me, and now that I am in hostile territory you insist
that they must all return; you do not leave it to their own choice. [30]
Yesterday I felt that I owed both you and them a debt of gratitude,
but to-day you drive me to forget your share, you make me wish to repay
those, and those only, who followed me. [31] Not that I could bring
myself to return you like for like; even now I am sending to Persia for
more troops, and instructing all the men who come that, if you need them
before we return, they must hold themselves at your service absolutely,
to act not as they wish, but as you may care to use them. [32] In
conclusion, I would advise you, though I am younger than yourself, not
to take back with one hand what you give with the other, or else you
will win hatred instead of gratitude; nor to use threats if you wish
men to come to you speedily; nor to speak of being deserted when you
threaten an army, unless you would teach them to despise you. [33]
For ourselves, we will do our best to rejoin you as soon as we have
concluded certain matters which we believe will prove a common blessing
to yourself and us. Farewell."
[34] "Deliver this," said Cyrus, "to Cyaxares, and whatever questions he
puts to you, answer in accordance with it. My injunctions to you about
the Persians agree exactly with what is written here." With that he gave
him the letter and sent him off, bidding him remember that speed was of
importance.
[35] Then he turned to review his troops, who were already fully armed,
Medes, Hyrcanians, the men Tigranes had brought, and the whole body of
the Persians. And already some of the neighbouring folk were coming up,
to bring in their horses or hand over their arms. [36] The javelins
were then piled in a heap as before and burnt at his command, after his
troops had taken what they needed for themselves, but he bade the owners
stay with their horses until they received fresh orders. This done,
Cyrus called together the officers of the Hyrcanians and of the cavalry,
and spoke as follows:
[37] "My friends and allies, you must not be surprised that I summon
you so often. Our circumstances are so novel that much still needs
adjustment, and we must expect difficulty until everything has found
its place. [38] At present we have a mass of spoil, and prisoners set to
guard it. But we do not ourselves know what belongs to each of us, nor
could the guards say who the owners are: and thus it is impossible for
them to be exact in their duties, since scarcely any of them know what
these duties may be. [39] To amend this, you must divide the spoil.
There will be no difficulty where a man has won a tent that is fully
supplied with meat and drink, and servants to boot, bedding, apparel,
and everything to make it a comfortable home; he has only to understand
that this is now his private property, and he must look after it
himself. But where the quarters are not furnished so well, there you
must make it your business to supply what is lacking. [40] There will be
more than enough for this; of that I am sure; the enemy had a stock
of everything quite out of proportion to our scanty numbers. Moreover,
certain treasurers have come to me, men who were in the service of the
king of Assyria and other potentates, and according to what they tell
me, they have a supply of gold coin, the produce of certain tributes
they can name. [41] You will send out a proclamation that this deposit
must be delivered up to you in your quarters; you must terrify those who
fail to execute the order, and then you must distribute the money; the
mounted men should have two shares apiece for the foot-soldier's one;
and you should keep the surplus, so that in case of need you may have
wherewith to make your purchases. [42] With regard to the camp-market,
proclamation must be made at once, forbidding any injustice; the
hucksters must be allowed to sell the goods they have brought, and when
these are disposed of they may bring more, so that the camp may be duly
supplied."
[43] So the proclamations were issued forthwith. But the Medes and the
Hyrcanians asked Cyrus:
"How are we to distribute the spoil alone, without your men and
yourself?"
[44] But Cyrus met question by question: "Do you really think,
gentlemen, that we must all preside over every detail, each and all of
us together? Can I never act for you, and you for me? I could scarcely
conceive a surer way of creating trouble, or of reducing results. See,"
said he, "I will take a case in point. [45] We Persians guarded this
booty for you, and you believe that we guarded it well: now it is for
you to distribute it, and we will trust you to be fair. [46] And there
is another benefit that I should be glad to obtain for us all. You see
what a number of horses we have got already, and more are being brought
in. If they are left riderless we shall get no profit out of them; we
shall only have the burden of looking after them. But if we set riders
on them, we shall be quit of the trouble and add to our strength. [47]
Now if you have other men in view, men whom you would choose before us
to share the brunt of danger with you, by all means give these horses
to them. But if you would rather have us fight at your side than any
others, bestow them upon us. [48] To-day when you dashed ahead to meet
danger all alone, great was our fear lest you might come to harm, and
bitter our shame to think that where you were we were not. But if once
we have horses, we can follow at your heels. [49] And if it is clear
that we do more good so mounted, shoulder to shoulder with yourselves,
we shall not fail in zeal; or if it appears better to support you on
foot, why, to dismount is but the work of a moment, and you will have
your infantry marching by your side at once, and we will find men to
hold our horses for us."
[50] To which they answered:
"In truth, Cyrus, we have not men for these horses ourselves, and even
if we had them, we should not do anything against your wish. Take them,
we beg you, and use them as you think best."
[51] "I will," said he, "and gladly, and may good fortune bless us all,
you in your division of the spoil and us in our horsemanship. In the
first place," he added, "you will set apart for the gods whatever our
priests prescribe, and after that you must select for Cyaxares what you
think will please him most."
[52] At that they laughed, and said they must choose him a bevy of fair
women. "So let it be," said Cyrus, "fair women, and anything else you
please. And when you have chosen his share, the Hyrcanians must see to
it that our friends among the Medes who followed us of their own free
will shall have no cause to find fault with their own portion. [53] And
the Medes on their side must show honour to the first allies we have
won, and make them feel their decision was wise when they chose us
for their friends. And be sure to give a share of everything to the
messenger who came from Cyaxares and to his retinue; persuade him
to stay on with us, say that I would like it, and that he could tell
Cyaxares all the better how matters stood. [54] As for my Persians," he
added, "we shall be quite content with what is left over, after you are
all provided for; we are not used to luxury, we were brought up in a
very simple fashion, and I think you would laugh at us if you saw us
tricked out in grand attire, just as I am sure you will when you see us
seated on our horses, or, rather, rolling off them."
[55] So they dispersed to make the distribution, in great mirth over the
thought of the riding; and then Cyrus called his own officers and bade
them take the horses and their gear, and the grooms with them, number
them all, and then distribute them by lot in equal shares for each
division. [56] Finally he sent out another proclamation, saying that if
there was any slave among the Syrians, Assyrians, or Arabians who was
a Mede, a Persian, a Bactrian, a Carian, a Cilician, or a Hellene, or a
member of any other nation, and who had been forcibly enrolled, he
was to come forward and declare himself. [57] And when they heard the
herald, many came forward gladly, and out of their number Cyrus selected
the strongest and fairest, and told them they were now free, and would
be required to bear arms, with which he would furnish them, and as to
necessaries, he would see himself that they were not stinted. [58] With
that he brought them to the officers and had them enrolled forthwith,
saying they were to be armed with shields and light swords, so as to
follow the troopers, and were to receive supplies exactly as if they
were his own Persians. The Persian officers themselves, wearing corslets
and carrying lances, were for the future to appear on horseback, he
himself setting the example, and each one was to appoint another of the
Peers to lead the infantry for him.
[C.6] While they were concerned with these matters, an old Assyrian
prince, Gobryas by name, presented himself before Cyrus, mounted on
horseback and with a mounted retinue behind him, all of them armed as
cavalry. The Persian officers who were appointed to receive the weapons
bade them hand over their lances and have them burnt with the rest, but
Gobryas said he wished to see Cyrus first. At that the adjutants led him
in, but they made his escort stay where they were. [2] When the old man
came before Cyrus, he addressed him at once, saying:
"My lord, I am an Assyrian by birth; I have a strong fortress in my
territory, and I rule over a wide domain; I have cavalry at my command,
two thousand three hundred of them, all of which I offered to the king
of Assyria; and if ever he had a friend, that friend was I. But he
has fallen at your hands, the gallant heart, and his son, who is my
bitterest foe, reigns in his stead. Therefore I have come to you, a
suppliant at your feet. I am ready to be your slave and your ally, and
I implore you to be my avenger. You yourself will be a son to me, for
I have no male children now. [3] He whom I had, my only son, he was
beautiful and brave, my lord, and loved me and honoured me as a father
rejoices to be loved. And this vile king--his father, my old master, had
sent for my son, meaning to give him his own daughter in marriage; and
I let my boy go, with high hopes and a proud heart, thinking that when
I saw him again the king's daughter would be his bride. And the prince,
who is now king, invited him to the chase, and bade him do his best,
for he thought himself far the finer horseman of the two. So they hunted
together, side by side, as though they were friends, and suddenly a bear
appeared, and the two of them gave chase, and the king's son let fly his
javelin, but alas! he missed his aim, and then my son threw--oh, that he
never had!--and laid the creature low. [4] The prince was stung to the
quick, though for the moment he kept his rancour hidden. But, soon after
that, they roused a lion, and then he missed a second time--no unusual
thing for him, I imagine--but my son's spear went home, and he brought
the beast down, and cried, 'See, I have shot but twice, and killed
each time!' And at this the monster could not contain his jealousy; he
snatched a spear from one of his followers and ran my son through the
body, my only son, my darling, and took his life. [5] And I, unhappy
that I am, I, who thought to welcome a bride-groom, carried home a
corpse. I, who am old, buried my boy with the first down on his chin, my
brave boy, my well-beloved. And his assassin acted as though it were an
enemy that he had done to death. He never showed one sign of remorse, he
never paid one tribute of honour to the dead, in atonement for his cruel
deed. Yet his own father pitied me, and showed that he could share the
burden of my grief. [6] Had he lived, my old master, I would never have
come to you to do him harm; many a kindness have I received from
him, and many a service have I done him. But now that his kingdom has
descended to my boy's murderer--I could never be loyal to that man, and
he, I know, could never regard me as a friend. He knows too well how I
feel towards him, and how, after my former splendour, I pass my days in
mourning, growing old in loneliness and grief. [7] If you can receive
me, if you can give me some hope of vengeance for my dear son, I think
I should grow young again, I should not feel ashamed to live, and when I
came to die I should not die in utter wretchedness."
[8] So he spoke, and Cyrus answered:
"Gobryas, if your heart be set towards us as you say, I receive you as
my suppliant, and I promise, God helping me, to avenge your son. But
tell me," he added, "if we do this for you, and if we suffer you to keep
your stronghold, your land, your arms, and the power which you had, how
will you serve us in return?"
[9] And the old man answered:
"My stronghold shall be yours, to live in as often as you come to me;
the tribute which I used to pay to Assyria shall be paid to you; and
whenever you march out to war, I will march at your side with the men
from my own land. Moreover, I have a daughter, a well-beloved maiden,
ripe for marriage; once I thought of bringing her up to be the bride of
the man who is now king; but she besought me herself, with tears, not
to give her to her brother's murderer, and I have no mind to oppose her.
And now I will put her in your hands, to deal with as I shall deal with
you."
[10] So it came to pass that Cyrus said, "On the faith that you have
spoken truly and with true intent, I take your hand and I give you mine;
let the gods be witness."
And when this was done, Cyrus bade the old man depart in peace, without
surrendering his arms, and then he asked him how far away he lived,
"Since," said he, "I am minded to visit you." And Gobryas answered, "If
you set off early to-morrow, the next day you may lodge with us." [11]
With that he took his own departure, leaving a guide for Cyrus.
Then the Medes presented themselves; they had set apart for the gods
what the Persian Priests thought right, and had left it in their hands,
and they had chosen for Cyrus the finest of all the tents, and a lady
from Susa, of whom the story says that in all Asia there was never a
woman so fair as she, and two singing-girls with her, the most skilful
among the musicians. The second choice was for Cyaxares, and for
themselves they had taken their fill of all they could need on the
campaign, since there was abundance of everything. [12] The Hyrcanians
had all they wanted too, and they made the messenger from Cyaxares share
and share alike with them. The tents which were left over they delivered
to Cyrus for his Persians; and the coined money they said should be
divided as soon as it was all collected, and divided it was.
NOTES
C1.10. Two theories of hedonism: (1) Cyaxares' "Economise the greatest
joy when you have got it," and by contrast (2) Cyrus' roaming from joy
to joy.
C1.22. Xenophon the Artist: the "kinsman" of Cyrus again, and the light
by-play to enliven the severe history. The economic organising genius of
Cyrus is also brought out.
C2.25. No looting, an order of the Duke of Wellington, Napier, Wolseley.
C2.32. Cf. modern times; humane orders, but strict.
C2.34. The question of commissariat. Would a modern force storm a camp
without taking rations? I dare say they would.
C2.37. Notice the tone he adopts to these slaves; no bullying, but
appealing to appetite and lower motives. This is doubtless Xenophontine
and Hellenic.
C2.38. Important as illustrating the stern Spartan self-denial of
the man and his followers. There is a hedonistic test, but the higher
hedonism prevails against the lower: ignoble and impolitic to sit here
feasting while they are fighting, and we don't even know how it fares
with them, our allies. The style rises and is at times Pauline. St.
Paul, of course, is moving on a higher spiritual plane, but still--
C2.45, fin. The Education of Cyrus, Cyropaedia, {Keroupaideia}; the name
justified.
C2.46. Hystaspas' simple response: important, with other passages, to
show how naturally it came to them (i.e. the Hellenes and Xenophon)
to give a spiritual application to their rules of bodily and mental
training. These things to them are an allegory. The goal is lofty, if
not so sublime as St. Paul's or Comte's, the Christians or Positivists
(there has been an alteration for the better in the spiritual plane, and
Socrates helped to bring it about, I believe), but _ceteris paribus_,
the words of St. Paul are the words of Hystaspas and Xenophon. They for
a corruptible crown, and we for an incorruptible--and one might find a
still happier parable!
C2.46. Fine sentiment, this _noblesse oblige_ (cf. the archangelic
dignity in Milton, _Paradise Lost_, I think).
C2.47. The aristocratic theory (cf. modern English "nigger" theory,
Anglo-Indian, etc.).
C3.3. Xenophon's dramatic skill. We are made to feel the touch of
something galling in the manner of these Median and Hyrcanian troopers.
C3.4. A 'cute beginning rhetorically, because in the most graceful
way possible, and without egotism _versus_ Medes and Hyrcanians, it
postulates the Persian superiority, moral, as against the accidental
inferiority of the moment caused by want of cavalry and the dependence
on others which that involves. I suppose it's no reflection on Cyrus'
military acumen not to foreseen this need. It would have been premature
then, now it organically grows; and there's no great crisis to pass
through.
C3.11. I should have thought this was a dangerous argument; obviously
boys do learn better than men certain things.
C3.12. Short sharp snap of argumentative style.
C3.19. The antithetic balance and word-jingle, with an exquisite,
puristic, precise, and delicate lisp, as of one tasting the flavour of
his words throughout.
C3.23. I think one sees how Xenophon built up his ideal structure on a
basis of actual living facts. The actual diverts the creator of Cyrus
from the ideal at times, as here. It is a slight declension in the
character of Cyrus to lay down this law, "equestrian once, equestrian
always." Xenophon has to account for the actual Persian horror of
pedestrianism: Cyrus himself can dismount, and so can the Persian nobles
with Cyrus the Younger, but still the rule is "never be seen walking;"
and without the concluding paragraph the dramatic narrative that
precedes would seem a little bit unfinished and pointless: with the
explanation it floats, and we forgive "the archic man" his partiality to
equestrianism, as later on we have to forgive him his Median get-up and
artificiality generally, which again is contrary to the Xenophontine and
the ideal Spartan spirit.
C4. Xenophon has this theory of mankind: some are fit to rule, the
rest to be ruled. It is parallel to the Hellenic slavery theory. Some
moderns, e.g. Carlyle (Ruskin perhaps) inherit it, and in lieu of
Hellenic slavery we have a good many caste-distinction crotchets still
left.
C4.13, fin. The first salaam, ominous of the advent of imperialism; the
sun's rim visible, and a ray shot up to the zenith.
C5. Here the question forces itself in the midst of all this "ironic"
waiting on the part of the Persians in Spartan durance for a future
apotheosis of splendour and luxuriance,--what is the moral? "Hunger
now and thirst, for ye shall be filled"--is that it? Well, anyhow it's
parallel to the modern popular Christianity, reward-in-heaven theory,
only on a less high level, but exactly the same logicality.
C5.6. A point, this reward to the catcher, and this rigid _couvrefeu_
habit (cf. modern military law).
C5.8. A dramatic contrast, the Median Cyaxares who follows Pleasure,
and the Persian Cyrus who follows Valour, _vide_ Heracles' choice
[_Memorabilia_, II. i. 21]. This allegorising tendency is engrained in
Xenophon: it is his view of life; one of the best things he got from
Socrates, no doubt. Later (§ 12) the "ironic" suicidal self-assertion of
Cyaxares is contrasted with the health-giving victorious self-repression
of Cyrus.
C5.9-10. Xenophon can depict character splendidly: this is the crapulous
{orge} of the somewhat "hybristic" nature, seeing how the land lies,
_siccis luminibus_, the day after the premature revel. Theophrastus
couldn't better have depicted the irascible man. These earliest
portraits of character are, according to Xenophon's genius, all sketched
in the concrete, as it were. The character is not philosophised and then
illustrated by concrete instances after the manner of Theophrastus,
but we see the man moving before us and are made aware of his nature at
once.
C5.17. {kalos ka nomimos}, "in all honour, and according to the
law," almost a Xenophontine motto, and important in reference to the
"questionable" conduct on his part in exile--"questionable" from a
modern rather than an "antique" standard. [The chief reference is to
Xenophon's presence on the Spartan side at the battle of Coronea against
his native city of Athens. See _Sketch_, Works, Vol. I. pp. cxxiii. ff.]
C5.20. The "archic man" does not recognise the littleness of soul of
the inferior nature, he winks at it, and so disarms at once and triumphs
over savagery, and this not through cunning and pride, but a kind of
godlike imperturbable sympathy, as of a fearless man with a savage
hound. Still there is a good dash of diplomacy.
C5.21, fin. Pretty sentence. Xenophon's words: some of these are
prettily-sounding words, some are rare and choice and exquisite, some
are charged with feeling, you can't touch them with your finger-tips
without feeling an "affective" thrill. That is in part the _goeteia_,
the witchery, of his style.
C5.30-31. A brilliant stroke of diplomacy worthy of the archic man. This
{arkinoia} of the Hellene is the necessary sharp shrewdness of a brain,
which, however "affectively" developed, is at bottom highly organised
intellectually. H. S.[*] has it, all 'cute people and nations have it,
the Americans, e.g.--every proposition must, however else it presents
itself, be apprehended in its logical bearings: the result may be
logically damaging to the supporter of it, but does not necessarily
banish an affective sympathetic attitude on the part of the common-sense
antagonist, who is not bound, in other words, to be a sharp practitioner
because he sees clearly. Affection is the inspirer, intellect the
up-and-doing agent of the soul. The Hellenes and all 'cute people put
the agent to the fore in action, but if besides being 'cute they
are affective, the operations of the agent will be confined within
prescribed limits.
[* "H. S." = Henry Sidgwick, the philosopher, author of _Methods of
Ethics_, etc., a life-long friend of Mr. Dakyns.]
C5.32. This is almost pummelling, but it's fair: it's rather, "See, I
have you now in Chancery, I could pummel if I would."
C5.37. These constant masters' meetings!
C5.38 ff. The mind of Xenophon: guiding principles, rule of Health, rule
of Forethought. Religious trust in the divine, and for things beyond
man's control; orderly masterly working out of problems within his
power. Economic, diplomatic, anchinoetic, archic manhood. Moral theory,
higher hedonism.
C5.45. The archic man trusts human nature: this appeal to their good
faith is irresistible. The archic is also the diplomatic method.
C5.54. N.B.--Rhetorical artifice of winding-up a speech with a joke.
This is the popular orator. Xenophon the prototype himself perhaps.
C6.3. Is this by chance a situation in Elizabethan or other drama? It's
tragic enough for anything.
C6.4. Admirable colloquial style: "well done, me!"
C6.6, fin. Beautifully-sounding sentence [in the Greek]. Like harp or
viol with its dying mournful note.
C6.8. A new tributary for the archic man, and a foothold in the enemy's
country.
C6.9, fin. As to this daughter, _vide infra_. Who do you think will win
her? We like her much already.
C6.11. The first flutings of this tale. The lady of Susa,
quasi-historic, or wholly imaginative, or mixed?