BOOK THE FOURTH. THE FOUNDATION OF THE EMPIRE OF THE PERSIANS AND MEDES, BY CYRUS: CONTAINING THE REIGNS OF CYRUS, OF CAMBYSES, AND CHAPTER I. THE HISTORY OF CYRUS. THE history of this prince is differently related by Herodotus and Xenophon. I follow the latter, as judging him infinitely more worthy of credit on this subject than the former; and as to those facts wherein they differ, I shall think it sufficient briefly to relate what Herodotus says of them. It is well known, that Xenophon served a long time under the younger Cyrus, who had in his troops a great number of Persian noblemen, with whom undoubtedly this writer, considering how curious he was, did often converse, in order to acquaint himself by that means with the manners and customs of the Persians, with their conquests in general, but more particularly with those of the prince who had founded their monarchy, and whose history he proposed to write. This he tells us himself, in the beginning of his Cyropædia: Having always looked upon this great man as worthy of admiration, I took a pleasure in informing myself of his birth, his natural disposition, and the method of his education, that I might know by what means he became so great a prince; and herein I advance nothing but what has been told me.' As to what Cicero says, in his first letter to his brother * Quintus, that Xenophon's design, in writing the history of Cyrus, was not so much to follow truth, as to give a model of a just government;' this ought not to lessen the authority of that judicious historian, or make us give the less credit to what he relates. All that can be inferred from thence is, that the design of Xenophon, who was a great philosopher, as well as a great captain, was not merely to write Cyrus's history, but to represent him as a model and example to princes, for their instruction in the arts of reigning, and of gaining the love of their subjects, notwithstanding the pomp and elevation of their stations. With this view he may possibly have lent his hero some thoughts, some sentiments, or discourses of his own. But the substance of the facts and events he relates is to be deemed true; and of this their conformity with the holy Scripture is of itself a sufficient proof. The reader may see the dissertation of the Abbé Banier upon this subject in the a Memoirs of the Academy of Belles Lettres. For the greater perspicuity, I divide the history of Cyrus into three parts. The first will reach from his birth to the siege of Babylon: the second will comprehend the description of the siege, and the taking of that city, with every thing else that relates to that great event: the third will contain that prince's history, from the taking of Babylon to his death. ARTICLE I. THE HISTORY OF CYRUS FROM HIS INFANCY TO THE SIEGE OF BABYLON.-This interval, besides his education, and the journey he made into Media to his grandfather Astyages, includes the first campaigns of Cyrus, and the important expeditions subsequent to them. A. M. 3405. Ant. J. C. 599. b SECT. I. CYRUS'S EDUCATION.- Cyrus was the son of Cambyses, king of Persia, and of Mandane, daughter to Astyages, king of the Medes. He was born one year after his uncle Cyaxares, the brother of Mandane. The Persians were at this time divided into twelve tribes, and inhabited only one province of that vast country which has since borne the name of Persia, and were not in all above one hundred and twenty thousand men. But this people having b Xen. Cyrop. 1. i p. 3. a Vol. vi. p. 400. * Cyrus ille à Xenophonte, non ad historiæ fidem scriptus, sed ad effigiem justi imperii. afterwards, through the prudence and valour of Cyrus, acquired the empire of the East, the name of Persia extended itself with their conquests and fortune, and comprehended all that vast tract of country which reaches, from east to west, from the river Indus to the Tigris; and from north to south, from the Caspian sea to the ocean. And still to this day the country of Persia has the same extent. Cyrus was beautiful in his person, and still more deserving of esteem for the qualities of his mind; was of a very sweet disposition, full of good nature and humanity, and had a great desire for learning, and a noble ardour for glory. He was never afraid of any danger, or discouraged by any hardship or difficulty, where honour was to be acquired. He was brought up according to the laws and customs of the Persians, which were excellent in those days with respect to education. The public good, the common benefit of the nation, was the only principle and end of all their laws. The education of children was looked upon as the most important duty,- and the most essential part of government: it was not left to the care of fathers and mothers, whose blind affection and fondness often render them incapable of that office; but the state took it upon themselves. Boys were all brought up in common, after one uniform manner; where every thing was regulated, the place and length of their exercises, the times of eating, the quality of their meat and drink, and their different kinds of punishment. The only food allowed either the children, or the young men, was bread, cresses, and water; for their design was to accustom them early to tempérance and sobriety: besides, they considered, that a plain, frugal diet, without any mixture of sauces or ragouts, would strengthen the body, and lay such a foundation of health, as would enable them to undergo the hardships and fatigues of war to a good old age. Here boys went to school to learn justice and virtue, as they do in other places to learn arts and sciences; and the crime most severely punished amongst them was ingratitude. The design of the Persians, in all these wise regulations, was to prevent evil, being convinced that it is much better to prevent faults than to punish them: and whereas in other states the legislators are satisfied with enacting punishments for c Cyrop. l. i. p. 3-8. criminals, the Persians endeavoured so to order it, as to have no criminals amongst them. Till sixteen or seventeen years of age, the boys remained in the class of children; and here it was they learned to draw the bow, and to fling the dart or javelin; after which they were received into the class of young men. In this they were more narrowly watched and kept under than before, because that age requires the strictest inspection, and has the greatest need of restraint. Here they remained ten years; during which time they passed all their nights in keeping guard, as well for the safety of the city, as to inure them to fatigue. In the daytime they waited upon their governors, to receive their orders, attended the king when he went a hunting, or improved themselves in their exercises. The third class consisted of men grown up; and in this they remained five and twenty years. Out of these all the officers that were to command in the troops, and all such as were to fill the different posts and employments in the state, were chosen. When they were turned of fifty, they were not obliged to carry arms out of their own country. Besides these, there was a fourth or last class, from whence men of the greatest wisdom and experience were chosen, for forming the public council, and presiding in the courts of judicature. By this means every citizen might aspire to the chief posts in the government; but no one could arrive at them, till he had passed through all these several classes, and qualified himself for them by all these, exercises. The classes were open to all; but generally such only as were rich enough to maintain their children without working, sent them thither. d Cyrus himself was educated in this manner, and surpassed all of his age, not only in aptness to learn, but in courage and address in executing whatever he undertook. SECT. II. CYRUS'S JOURNEY TO HIS GRANDFATHER ASTYAGES, AND HIS RETURN INTO PERSIA.-When Cyrus was twelve years old, his mother Mandane took him with her into Media, to his grandfather Astyages, who, from the many things he had d Cyrop. l. i. p. 8-22. heard said in favour of that young prince, had a great desire to see him. In this court young Cyrus found very different manners from those of his own country. Pride, luxury, and magnificence, reigned here universally. Astyages himself was richly clothed, * had his eyes coloured, his face painted, and his hair embellished with artificial locks. For the Medes affected an effeminate life, to be dressed in scarlet, and to wear necklaces and bracelets; whereas the habits of the Persians were very plain and coarse. All this finery did not dazzle Cyrus, who, without criticising or condemning what he saw, was contented to live as he had been brought up, and adhered to the principles he had imbibed from his infancy. He charmed his grandfather with his sprightliness and wit, and gained every body's favour by his noble and engaging behaviour. I shall only mention one instance, whereby we may judge of the rest. Astyages, to make his grandson unwilling to return home, made a sumptuous entertainment, in which there was the utmost plenty and profusion of every thing that was nice and delicate. All this exquisite cheer and magnificent preparation Cyrus looked upon with great indifference and observing Astyages to be surprised at his behaviour: The Persians, (says he to the king,) instead of going such a round-about way to appease their hunger, have a much shorter to the same end; a little bread and cresses with them answer the purpose.' Astyages having allowed Cyrus to dispose of all the meats as he thought fit, the latter immediately distributed them to the king's officers in waiting; to one, because he taught him to ride; to another, because he waited well upon his grandfather; and to a third, because he took great care of his mother. Sacas, the king's cupbearer, was the only person to whom he gave nothing. This officer, besides the post of cupbearer, had that likewise of introducing those who were to have audience of the king; and as he could not possibly grant that *The ancients, in order to set off the beauty of the face, and to give more life to their complexions, used to form their eyebrows into perfect arches, and to colour them with black. To give the greater lustre to their eyes, they made their eye-lashes of the same blackness. This artifice was much in use among the Hebrews. It is said of Jezebel, Depinxit oculos suos stibio, 2 Kings ix. 30. This drug had an astringent quality, which shrunk up the eye-lids, and made the eyes appear the larger, which at that time was reckoned a beauty. Plin. l. xxxiii. c. 6. From hence comes that epithet, which Homer so often gives to his goddesses: Boris "Hen, great-eyed Juno. |