Histories Page 11
123. Afterwards, when Cyrus grew to manhood, and became known as the bravest and most popular of all his compeers, Harpagus, who was bent on revenging himself upon Astyages, began to pay him court by gifts and messages. His own rank was too humble for him to hope to obtain vengeance without some foreign help. When therefore he saw Cyrus, whose wrongs were so similar to his own, growing up expressly (as it were) to be the avenger whom he needed, he set to work to procure his support and aid in the matter. He had already paved the way for his designs, by persuading, severally, the great Median nobles, whom the harsh rule of their monarch had offended, that the best plan would be to put Cyrus at their head, and dethrone Astyages. These preparations made, Harpagus being now ready for revolt, was anxious to make known his wishes to Cyrus, who still lived in Persia; but as the roads between Media and Persia were guarded, he had to contrive a means of sending word secretly, which he did in the following way. He took a hare, and cutting open its belly without hurting the fur, he slipped in a letter containing what he wanted to say, and then carefully sewing up the paunch, he gave the hare to one of his most faithful slaves, disguising him as a hunter with nets, and sent him off to Persia to take the game as a present to Cyrus, bidding him tell Cyrus, by word of mouth, to paunch the animal himself, and let no one be present at the time.
124. All was done as he wished, and Cyrus, on cutting the hare open, found the letter inside, and read as follows: ‘Son of Cambyses, the gods assuredly watch over thee, or never wouldst thou have passed through thy many wonderful adventures – now is the time when thou mayst avenge thyself upon Astyages, thy murderer. He willed thy death, remember; to the gods and to me thou owest that thou art still alive. I think thou art not ignorant of what he did to thee, nor of what I suffered at his hands because I committed thee to the cowherd, and did not put thee to death. Listen now to me, and obey my words, and all the empire of Astyages shall be thine. Raise the standard of revolt in Persia, and then march straight on Media. Whether Astyages appoint me to command his forces against thee, or whether he appoint any other of the princes of the Medes, all will go as thou couldst wish. They will be the first to fall away from him, and joining thy side, exert themselves to overturn his power. Be sure that on our part all is ready; wherefore do thou thy part, and that speedily.’
125. Cyrus, on receiving the tidings contained in this letter, set himself to consider how he might best persuade the Persians to revolt. After much thought, he hit on the following as the most expedient course: he wrote what he thought proper upon a roll, and then calling an assembly of the Persians, he unfolded the roll, and read out of it that Astyages appointed him their general. ‘And now,’ said he, ‘since it is so, I command you to go and bring each man his reaping-hook.’ With these words he dismissed the assembly.
Now the Persian nation is made up of many tribes. [110] Those which Cyrus assembled and persuaded to revolt from the Medes, were the principal ones on which all the others are dependent. [111] These are the Pasargadae, [112] the Maraphians, and the Maspians, of whom the Pasargadae are the noblest. The Achaemenidae, [113] from which spring all the Perseid kings, is one of their clans. The rest of the Persian tribes are the following: the Panthialaeans, the Derusiaeans, the Germanians, who are engaged in husbandry; the Daans, the Mardians, the Dropicans, and the Sagartians, who are nomads. [114]
126. When, in obedience to the orders which they had received, the Persians came with their reaping-hooks, Cyrus led them to a tract of ground, about eighteen or twenty furlongs each way, covered with thorns, and ordered them to clear it before the day was out. They accomplished their task; upon which he issued a second order to them, to take the bath the day following, and again come to him. Meanwhile he collected together all his father’s flocks, both sheep and goats, and all his oxen, and slaughtered them, and made ready to give an entertainment to the entire Persian army. Wine, too, and bread of the choicest kinds were prepared for the occasion. When the morrow came, and the Persians appeared, he bade them recline upon the grass, and enjoy themselves. After the feast was over, he requested them to tell him ‘which they liked best, today’s work, or yesterday’s?’ They answered that ‘the contrast was indeed strong: yesterday brought them nothing but what was bad, today everything that was good.’ Cyrus instantly seized on their reply, and laid bare his purpose in these words: ‘Ye men of Persia, thus do matters stand with you. If you choose to hearken to my words, you may enjoy these and ten thousand similar delights, and never condescend to any slavish toil; but if you will not hearken, prepare yourselves for unnumbered toils as hard as yesterday’s. Now therefore follow my bidding, and be free. For myself I feel that I am destined by Providence to undertake your liberation; and you, I am sure, are no whit inferior to the Medes in anything, least of all in bravery. Revolt, therefore, from Astyages, without a moment’s delay.’
127. The Persians, who had long been impatient of the Median dominion, now that they had found a leader, were delighted to shake off the yoke. Meanwhile Astyages, informed of the doings of Cyrus, sent a messenger to summon him to his presence. Cyrus replied, ‘Tell Astyages that I shall appear in his presence sooner than he will like.’ Astyages, when he received this message, instantly armed all his subjects, and, as if God had deprived him of his senses, appointed Harpagus to be their general, forgetting how greatly he had injured him. So when the two armies met and engaged, only a few of the Medes, who were not in the secret, fought; others deserted openly to the Persians; while the greater number counterfeited fear, and fled.
128. Astyages, on learning the shameful flight and dispersion of his army, broke out into threats against Cyrus, saying, ‘Cyrus shall nevertheless have no reason to rejoice;’ and directly he seized the Magian interpreters, who had persuaded him to allow Cyrus to escape, and impaled them; after which he armed all the Medes who had remained in the city, both young and old; and leading them against the Persians, fought a battle, in which he was utterly defeated, his army being destroyed, and he himself falling into the enemy’s hands.
129. Harpagus then, seeing him a prisoner, came near, and exulted over him with many jibes and jeers. Among other cutting speeches which he made, he alluded to the supper where the flesh of his son was given him to eat, and asked Astyages to answer him now, how he enjoyed being a slave instead of a king? Astyages looked in his face, and asked him in return, why he claimed as his own the achievements of Cyrus? ‘Because,’ said Harpagus, ‘it was my letter which made him revolt, and so I am entitled to all the credit of the enterprise.’ Then Astyages declared, that ‘in that case he was at once the silliest and the most unjust of men: the silliest, if when it was in his power to put the crown on his own head, as it must assuredly have been, if the revolt was entirely his doing, he had placed it on the head of another; the most unjust, if on account of that supper he had brought slavery on the Medes. For, supposing that he was obliged to invest another with the kingly power, and not retain it himself, yet justice required that a Mede, rather than a Persian, should receive the dignity. Now, however, the Medes, who had been no parties to the wrong of which he complained, were made slaves instead of lords, and slaves moreover of those who till recently had been their subjects.’
130. Thus after a reign of thirty-five years, Astyages lost his crown, and the Medes, in consequence of his cruelty, were brought under the rule of the Persians. Their empire over the parts of Asia beyond the Halys had lasted one hundred and twenty-eight years, except during the time when the Scythians had the dominion. [115] Afterwards the Medes repented of their submission, and revolted from Darius, but were defeated in battle, and again reduced to subjection. [116] Now, however, in the time of Astyages, it was the Persians who under Cyrus revolted from the Medes, and became thenceforth the rulers of Asia. Cyrus kept Astyages at his court during the remainder of his life, without doing him any further injury. Such then were the circumstances of the birth and bringing up of Cyrus, and such were the steps by which he mounted the throne. It was
at a later date that he was attacked by Croesus, and overthrew him, as I have related in an earlier portion of this history. The overthrow of Croesus made him master of the whole of Asia.
131. The customs which I know the Persians to observe are the following. They have no images of the gods, no temples nor altars, and consider the use of them a sign of folly. This comes, I think, from their not believing the gods to have the same nature with men, as the Greeks imagine. Their wont, however, is to ascend the summits of the loftiest mountains, and there to offer sacrifice to Zeus, which is the name they give to the whole circuit of the firmament. They likewise offer to the sun and moon, to the earth, to fire, to water, and to the winds. These are the only gods whose worship has come down to them from ancient times. At a later period they began the worship of Urania, which they borrowed [117] from the Arabians and Assyrians. Mylitta is the name by which the Assyrians know this goddess, whom the Arabians call Alitta, and the Persians Mitra. [118]
132. To these gods the Persians offer sacrifice in the following manner: they raise no altar, light no fire, pour no libations; there is no sound of the flute, no putting on of chaplets, no consecrated barley-cake; but the man who wishes to sacrifice brings his victim to a spot of ground which is pure from pollution, and there calls upon the name of the god to whom he intends to offer. It is usual to have the turban encircled with a wreath, most commonly of myrtle. The sacrificer is not allowed to pray for blessings on himself alone, but he prays for the welfare of the king, and of the whole Persian people, among whom he is of necessity included. He cuts the victim in pieces, and having boiled the flesh, he lays it out upon the tenderest herbage that he can find, trefoil especially. When all is ready, one of the Magi comes forward and chants a hymn, which they say recounts the origin of the gods. It is not lawful to offer sacrifice unless there is a Magus present. After waiting a short time the sacrificer carries the flesh of the victim away with him, and makes whatever use of it he may please. [119]
133. Of all the days in the year, the one which they celebrate most is their birthday. It is customary to have the board furnished on that day with an ampler supply than common. The richer Persians cause an ox, a horse, a camel, and an ass to be baked whole [120] and so served up to them: the poorer classes use instead the smaller kinds of cattle. They eat little solid food but abundance of dessert, which is set on table a few dishes at a time; this it is which makes them say that ‘the Greeks, when they eat, leave off hungry, having nothing worth mention served up to them after the meats; whereas, if they had more put before them, they would not stop eating.’ They are very fond of wine, and drink it in large quantities. [121] To vomit or obey natural calls in the presence of another, is forbidden among them. Such are their customs in these matters.
It is also their general practice to deliberate upon affairs of weight when they are drunk; and then on the morrow, when they are sober, the decision to which they came the night before is put before them by the master of the house in which it was made; and if it is then approved of, they act on it; if not, they set it aside. Sometimes, however, they are sober at their first deliberation, but in this case they always reconsider the matter under the influence of wine. [122]
134. When they meet each other in the streets, you may know if the persons meeting are of equal rank by the following token; if they are, instead of speaking, they kiss each other on the lips. In the case where one is a little inferior to the other, the kiss is given on the cheek; where the difference of rank is great, the inferior prostrates himself upon the ground. [123] Of nations, they honour most their nearest neighbours, whom they esteem next to themselves; those who live beyond these they honour in the second degree; and so with the remainder, the further they are removed, the less the esteem in which they hold them. The reason is, that they look upon themselves as very greatly superior in all respects to the rest of mankind, regarding others as approaching to excellence in proportion as they dwell nearer to them; whence it comes to pass that those who are the farthest off must be the most degraded of mankind. [124] Under the dominion of the Medes, the several nations of the empire exercised authority over each other in this order. The Medes were lords over all, and governed the nations upon their borders, who in their turn governed the states beyond, who likewise bore rule over the nations which adjoined on them. [125] And this is the order which the Persians also follow in their distribution of honour; for that people, like the Medes, has a progressive scale of administration and government.
135. There is no nation which so readily adopts foreign customs as the Persians. Thus, they have taken the dress of the Medes, [126] considering it superior to their own; and in war they wear the Egyptian breastplate. As soon as they hear of any luxury, they instantly make it their own: and hence, among other novelties, they have learnt unnatural lust from the Greeks. Each of them has several wives, and a still larger number of concubines.
136. Next to prowess in arms, it is regarded as the greatest proof of manly excellence, to be the father of many sons. Every year the king sends rich gifts to the man who can show the largest number: for they hold that number is strength. Their sons are carefully instructed from their fifth to their twentieth year, in three things alone – to ride, to draw the bow, and to speak the truth. [127] Until their fifth year they are not allowed to come into the sight of their father, but pass their lives with the women. This is done that, if the child die young, the father may not be afflicted by its loss.
137. To my mind it is a wise rule, as also is the following – that the king shall not put any one to death for a single fault, and that none of the Persians shall visit a single fault in a slave with any extreme penalty; but in every case the services of the offender shall be set against his misdoings; and, if the latter be found to outweigh the former, the aggrieved party shall then proceed to punishment. [128]
138. The Persians maintain that never yet did any one kill his own father or mother; but in all such cases they are quite sure that, if matters were sifted to the bottom, it would be found that the child was either a changeling or else the fruit of adultery; for it is not likely they say that the real father should perish by the hands of his child.
139. They hold it unlawful to talk of anything which it is unlawful to do. The most disgraceful thing in the world, they think, is to tell a lie; the next worst, to owe a debt: because, among other reasons, the debtor is obliged to tell lies. If a Persian has the leprosy [129] he is not allowed to enter into a city, or to have any dealings with the other Persians; he must, they say, have sinned against the sun. Foreigners attacked by this disorder, are forced to leave the country: even white pigeons are often driven away, as guilty of the same offence. They never defile a river with the secretions of their bodies, nor even wash their hands in one; nor will they allow others to do so, as they have a great reverence for rivers. There is another peculiarity, which the Persians themselves have never noticed, but which has not escaped my observation. Their names, which are expressive of some bodily or mental excellence, all end with the same letter – the letter which is called san by the Dorians, and sigma by the Ionians. Any one who examines will find that the Persian names, one and all without exception, end with this letter. [130]
140. Thus much I can declare of the Persians with entire certainty, from my own actual knowledge. There is another custom which is spoken of with reserve, and not openly, concerning their dead. It is said that the body of a male Persian is never buried, until it has been torn either by a dog or a bird of prey. [131] That the Magi have this custom is beyond a doubt, for they practise it without any concealment. The dead bodies are covered with wax, and then buried in the ground.
The Magi are a very peculiar race, different entirely from the Egyptian priests, and indeed from all other men whatsoever. The Egyptian priests make it a point of religion not to kill any live animals except those which they offer in sacrifice. The Magi, on the contrary, kill animals of all kinds with their own hands, except
ing dogs [132] and men. They even seem to take a delight in the employment, and kill, as readily as they do other animals, ants and snakes, and such like flying or creeping things. However, since this has always been their custom, let them keep to it. I return to my former narrative.
141. Immediately after the conquest of Lydia by the Persians, the Ionian and Aeolian Greeks sent ambassadors to Cyrus at Sardis, and prayed to become his lieges on the footing which they had occupied under Croesus. Cyrus listened attentively to their proposals, and answered them by a fable. ‘There was a certain piper,’ he said, ‘who was walking one day by the seaside, when he espied some fish; so he began to pipe to them, imagining they would come out to him upon the land. But as he found at last that his hope was vain, he took a net, and enclosing a great draught of fishes, drew them ashore. The fish then began to leap and dance; but the piper said, “Cease your dancing now, as you did not choose to come and dance when I piped to you.” ’ Cyrus gave this answer to the Ionians and Aeolians, because, when he urged them by his messengers to revolt from Croesus, they refused; but now, when his work was done, they came to offer their allegiance. It was in anger, therefore, that he made them this reply. The Ionians, on hearing it, set to work to fortify their towns, and held meetings at the Panionium, which were attended by all excepting the Milesians, with whom Cyrus had concluded a separate treaty, by which he allowed them the terms they had formerly obtained from Croesus. The other Ionians resolved, with one accord, to send ambassadors to Sparta to implore assistance.
142. Now the Ionians of Asia, who meet at the Panionium, have built their cities in a region where the air and climate are the most beautiful in the whole world: for no other region is equally blessed with Ionia, neither above it nor below it, nor east nor west of it. For in other countries either the climate is over cold and damp, or else the heat and drought are sorely oppressive. The Ionians do not all speak the same language, but use in different places four different dialects. Towards the south their first city is Miletus, next to which lie Myus and Priene; [133] all these three are in Caria and have the same dialect. Their cities in Lydia are the following: Ephesus, Colophon, Lebedus, Teos, Clazomenae, and Phocaea. [134] The inhabitants of these towns have none of the peculiarities of speech which belong to the three first-named cities, but use a dialect of their own. There remain three other Ionian towns, two situate in isles, namely, Samos and Chios; and one upon the mainland, which is Erythrae. Of these Chios and Erythrae have the same dialect, while Samos possesses a language peculiar to itself. Such are the four varieties of which I spoke.