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But Cyrus and his followers tried to cut them off, and those whom they caught they at once struck down, Cyrus taking the lead; and they pursued hard after those who succeeded in getting past, and they did not give up but took some of them prisoners. As a well-bred but untrained hound rushes recklessly[*](His reckless daring) upon a boar, so Cyrus rushed on, with regard for nothing but to strike down every one he overtook and reckless of anything else. The enemy, however, when they saw their comrades hard pressed, advanced their column in the hope that the Medes would give up the pursuit on seeing them push forward.

But none the more did Cyrus give over, but in his battle-joy he called to his uncle and continued the pursuit; and pressing on he put the enemy to headlong flight, and Cyaxares did not fail to follow, partly perhaps not to be shamed before his father; and the rest likewise followed, for under such circumstances they were more eager for the pursuit, even those who were not so very brave in the face of the enemy. But when Astyages saw them pursuing recklessly and the enemy advancing in good order to meet them, he was afraid that something might happen to his son and Cyrus, if they fell in disorder upon the enemy in readiness for battle, and straightway he advanced upon the foe.

Now the enemy on their part, when they saw the Medes advance, halted, some with spears poised, others with bows drawn, expecting that the other side would also halt, as soon as they came within bow-shot, just as they were accustomed generally to do; for it was their habit to advance only so far against each other, when they came into closest quarters, and to skirmish with missiles, oftentimes till evening. But when they saw their comrades rushing in flight toward them, and Cyrus and his followers bearing down close upon them, and Astyages with his cavalry getting already within bow-shot, they broke and fled with all their might from the Medes who followed hard after them.The Medes caught up with many of them; and those whom they overtook they smote, both men and horses; and the fallen they slew. Nor did they stop, until they came up with the Assyrian infantry. Then, however, fearing lest some greater force might be lying in ambush, they came to a halt.

Then Astyages marched back, greatly rejoicing[*](The victory due to him) over the victory of his cavalry but not knowing what to say of Cyrus; for though he realized that his grandson was responsible for the outcome, yet he recognized also that he was frenzied with daring. And of this there was further evidence; for, as the rest made their way homeward, he did nothing but ride around alone and gloat upon the slain, and only with difficulty did those who were detailed to do so succeed in dragging him away and taking him to Astyages; and as he came, he set his escort well before him, for he saw that his grandfather’s face was angry because of his gloating upon them.

Such was his life in Media; and Cyrus was not only on the tongues of all the rest both in story and in song, but Astyages also, while he had esteemed him before, was now highly delighted with him. And Cambyses, Cyrus’s father, was pleased to learn this. But when he heard that Cyrus was already performing a man’s deeds, he summoned him home to complete the regular curriculum in Persia. And Cyrus also, we are told, said then that he wished to go home, in order that his father might not feel any displeasure nor the state be disposed to criticise; and Astyages, too, thought it expedient to send him home. So he let him go and not only gave him the[*](His return to Persia) horses that he desired to take, but he packed up many other things for him because of his love for him and also because he cherished high hopes that his grandson would be a man able both to help his friends and to give trouble to his enemies. And everybody, both boys and men, young and old, and Astyages himself, escorted him on horseback as he went, and they say that there was no one who turned back without tears.

And Cyrus also, it is said, departed very tearfully. And they say that he distributed as presents among his young friends many of the things that Astyages had given to him; and finally he took off the Median robe which he had on and gave it to one whom he loved very dearly. It is said, however, that those who received and accepted his presents carried them to Astyages, and Astyages received them and returned them to Cyrus; but Cyrus sent them back again to Media with this message: If you wish me ever to come back to you again, grandfather, without having to be ashamed, permit those to whom I have given anything to keep it. And when Astyages heard this, he did as Cyrus’s letter bade.

Now, if we may relate a sentimental story, we[*](A sentimental story) are told that when Cyrus was going away and they were taking leave of one another, his kinsmen bade him good-bye, after the Persian custom, with a kiss upon his lips. And that custom has survived, for so the Persians do even to this day. Now a certain Median gentleman, very noble, had for some considerable time been struck with Cyrus’s beauty, and when he saw the boy’s kinsmen kissing him, he hung back. But when the rest were gone, he came up to Cyrus and said: Am I the only one of your kinsmen, Cyrus, whom you do not recognize as such? What said Cyrus, do you mean to say that you, too, are a kinsman? Certainly said he. That is the reason, then, it seems, said Cyrus, why you used to stare at me; for if I am not mistaken, I have often noticed you doing so.Yes said he, for though I was always desirous of coming to you, by the gods I was too bashful.Well, you ought not to have been—at any rate, if you were my kinsman, said Cyrus; and at the same time he went up and kissed him.

And when he had been given the kiss, the Mede asked: Really, is it a custom in Persia to kiss one’s kinsfolk? Certainly said he; at least, when they see one another after a time of separation, or when they part from one another. It may be time, then, for you to kiss me once again, said the Mede; for, as you see, I am parting from you now. And so Cyrus kissed him good-bye again and went on his way. But they had not yet gone far, when the Mede came back with his horse in a lather. And when Cyrus saw him he said: Why, how now? Did you forget something that you intended to say?No, by Zeus, said he, but I have come back after a time of separation. By Zeus, cousin, said Cyrus, a pretty short time. Short, is it? said the Mede; don’t you know, Cyrus, said he, that even the time it takes me to wink seems an eternity to me, because during that time I do not see you, who are so handsome? Then Cyrus laughed through his tears and bade him go and be of good cheer, for in a little while he would come back to them, so that he might soon look at him—without winking, if he chose.

Now when Cyrus had returned, as before[*](Cyrus resumes his education in Persia) narrated, he is said to have spent one more year in the class of boys in Persia. And at first the boys were inclined to make fun of him, saying that he had come back after having learned to live a life of luxurious ease among the Medes. But when they saw him eating and drinking with no less relish than they themselves, and, if there ever was feasting at any celebration, freely giving away a part of his own share rather than asking for more; and when, in addition to this, they saw him surpassing them in other things as well, then again his comrades began to have proper respect for him. And when he had passed through this discipline and had now entered the class of the youths, among these in turn he had the reputation of being the best both in attending to duty and in endurance, in respect toward his elders and in obedience to the officers.

In the course of time Astyages died in Media, and Cyaxares, the son of Astyages and brother of Cyrus’s mother, succeeded to the Median throne. At that time the king of Assyria had subjugated[*](Assyria’s plans for world conquest) all Syria, a very large nation, and had made the king of Arabia his vassal; he already had Hyrcania under his dominion and was closely besetting Bactria. So he thought that if he should break the power of the Medes, he should easily obtain dominion over all the nations round about; for he considered the Medes the strongest of the neighbouring tribes.

Accordingly, he sent around to all those under his sway and to Croesus, the king of Lydia, to the king of Cappadocia; to both Phrygias, to Paphlagonia, India, Caria, and Cilicia; and to a certain extent also he misrepresented the Medes and Persians, for he said that they were great, powerful nations, that they had intermarried with each other, and were united in common interests, and that unless some one attacked them first and broke their power, they would be likely to make war upon each one of the nations singly and subjugate them. Some, then, entered into an alliance with him because they actually believed what he said; others, because they were bribed with gifts and money, for he had great wealth.

Now when Cyaxares heard of the plot and of[*](The Medes and Persians) the warlike preparations of the nations allied against him, without delay he made what counter preparations[*](make counter preparations) he could himself and also sent to Persia both to the general assembly and to his brother-in-law, Cambyses, who was king of Persia. And he sent word to Cyrus, too, asking him to try to come as commander of the men, in case the Persian state should send any troops. For Cyrus had by this time completed his ten years among the youths also and was now in the class of mature men.

So Cyrus accepted the invitation, and the elders in council chose him commander of the expedition to Media. And they further permitted him to choose two hundred peers[*](The peers, or equals-in-honour, were so called because they enjoyed equality of rights in matters of education, politics, and offices of honour and distinction. See Index, s.v.) to accompany him, and to each one of the two hundred peers in turn they gave authority to choose four more, these also from the peers. That made a thousand. And each one of the thousand in their turn they bade choose in addition from the common people of the Persians ten targeteers, ten slingers, and ten bowmen. That made ten thousand bowmen, ten thousand targeteers, and ten thousand slingers—not counting the original thousand. So large was the army given to Cyrus.

Now as soon as he was chosen, his first act was to consult the gods; and not till he had sacrificed and the omens were propitious, did he proceed to choose his two hundred men. And when these also had chosen each his four, he called them all together and then addressed them for the first time as follows:

My friends, I have chosen you not because I[*](Cyrus addresses his troops) now see your worth for the first time, but because I have observed that from your boyhood on you have been zealously following out all that the state considers right and abstaining altogether from all that it regards as wrong. As for myself, I wish to make known to you why I have not hesitated to assume this office and why I have invited you to join me.

I have come to realize that our forefathers were no whit worse than we. At any rate, they also spent their time in practising what are considered the works of virtue. However, what they gained by being what they were, either for the commonwealth of the Persians or for themselves, I can by no means discover.

And yet I think that no virtue is practised by men except with the aim that the good, by being such, may have something more than the bad; and I believe that those who abstain from present pleasures do this not that they may never enjoy themselves, but by this self-restraint they prepare themselves to have many times greater enjoyment in time to come. And those who are eager to become able speakers study oratory, not that they may never cease from speaking eloquently, but in the hope that by their eloquence they may persuade men and accomplish great good. And those also who practice military science undergo this labour, not that they may never cease from fighting, but because they think that by gaining proficiency in the arts of war they will secure great wealth and happiness and honour both for themselves and for their country.

But when men go through all this toil[*](The folly of wasting effort) and then allow themselves to become old and feeble before they reap any fruit of their labours, they seem to me at least to be like a man who, anxious to become a good farmer, should sow and plant well but, when harvest time came, should permit his crop to fall back again to the ground ungathered. And again, if an athlete after long training and after getting himself in condition to win a victory should then persist in refusing to compete, not even he, I ween, would rightly be considered guiltless of folly.

But, fellow-soldiers, let us not make this mistake; but, conscious that from our boyhood on we have practised what is good and honourable, let us go against the enemy, who, I am sure, are too untrained to contend against us. For those men are not yet valiant warriors, who, however skilful in the use of bow or spear and in horsemanship, are still found wanting if it is ever necessary to suffer hardship; such persons are mere tiros when it comes to hardships. Nor are those men valiant warriors, who are found wanting when it is necessary to keep awake; but these also are mere tiros in the face of sleep. Nor yet are those men valiant warriors, who have these qualifications but have not been taught how they ought to treat comrades and how to treat enemies, but it is evident that they also are unacquainted with the most important branches of education.

Now you, I take it, could make use of[*](The superior advantages of Persian discipline) the night just as others do of the day; and you consider toil the guide to a happy life; hunger you use regularly as a sauce, and you endure drinking plain water more readily than lions do, while you have stored up in your souls that best of all possessions and the one most suitable to war: I mean, you enjoy praise more than anything else; and lovers of praise must for this reason gladly undergo every sort of hardship and every sort of danger.