Cyropaedia

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.

Now if I say this concerning you while I believe the contrary to be true, I deceive myself utterly. For if any of these qualities shall fail to be forthcoming in you, the loss will fall on me. But I feel confident, you see, both from my own experience and from your good-will toward me and from the ignorance of the enemy that these sanguine hopes will not deceive me. So let us set out with good heart, since we are free from the suspicion of even seeming to aim unjustly at other men’s possessions. For, as it is, the enemy are coming, aggressors in wrong, and our friends are calling us to their assistance. What, then, is more justifiable than to defend oneself, or what more noble than to assist one’s friends?

This, moreover, will, I think, strengthen your confidence: I have not neglected the gods as we embark upon this expedition. For you have been with me enough to know that not only in great things but also in small I always try to begin with the approval of the gods.What more need I add? he said in closing. Choose you your men and get them together, and when you have made the necessary preparations come on to Media. As for myself, I will first return to my father and then go on ahead of you, to learn as soon as possible what the plans of the enemy are and to make what preparations I may require, in order that with God’s help we may make as good a fight as possible. They, for their part, proceeded to do as he had said.

Now, when Cyrus had gone home and prayed to[*](The importance of divine omens) ancestral Hestia, ancestral Zeus, and the rest of the gods, he set out upon his expedition; and his father also joined in escorting him on his way. And when they were out of the house, it is said to have thundered and lightened with happy auspices for him; and when this manifestation had been made, they proceeded, without taking any further auspices, in the conviction that no one would make void the signs of the supreme god.

Then, as they went on, his father began to speak to Cyrus on this wise: My son, it is evident both from the sacrifices and from the signs from the skies that the gods are sending you forth with their grace and favour; and you yourself must recognize it, for I had you taught this art on purpose that you might not have to learn the counsels of the gods through others as interpreters, but that you yourself, both seeing what is to be seen and hearing what is to be heard, might understand; for I would not have you at the mercy of the soothsayers, in case they should wish to deceive you by saying other things than those revealed by the gods; and furthermore, if ever you should be without a soothsayer, I would not have you in doubt as to what to make of the divine revelations, but by your soothsayer’s art I would have you understand the counsels of the gods and obey them.

Aye, father, said Cyrus, as you have taught me, I always try to take care, as far as I can, that the gods may be gracious unto us and willingly give us counsel; for I remember, said he, having once[*](The secret of power in prayer) heard you say that that man would be more likely to have power with the gods, even as with men, who did not fawn upon them when he was in adversity, but remembered the gods most of all when he was in the highest prosperity. And for one’s friends also, you said, one ought always to show one’s regard in precisely the same way.

Well, my son, said he, and owing to that very regard do you not come to the gods with a better heart to pray, and do you not expect more confidently to obtain what you pray for, because you feel conscious of never having neglected them? Yes, indeed, father, said he; I feel toward the gods as if they were my friends.

To be sure, said his father; and do you[*](God helps those who help themselves) remember the conclusion which once we reached—that as people who know what the gods have granted fare better than those who do not; as people who work accomplish more than those who are idle; as people who are careful live more securely than those who are indifferent; so in this matter it seemed to us that those only who had made themselves what they ought to be had a right to ask for corresponding blessings from the gods?

Yes, by Zeus, said Cyrus; I do indeed remember hearing you say so, and all the more because I could not help but agree with what you said. For I know that you always used to say that those who had not learned to ride had no right to ask the gods to give them victory in a cavalry battle; and those who did not know how to shoot had no right to ask to excel in marksmanship those who did know how; and those who did not know how to steer had no right to pray that they might save ships by taking the helm; neither had those who did not sow at all any right to pray for a fine crop, nor those who were not watchful in war to ask for preservation; for all that is contrary to the ordinances of the gods. You said, moreover, that it was quite as likely that those who prayed for what was not right should fail of success with the gods as that those who asked for what was contrary to human law should be disappointed at the hands of men.

But, my son, have you forgotten the discussion[*](The ruler’s task) you and I once had—that it was a great task and one worthy of a man, to do the best he could not only to prove himself a truly good and noble man but also to provide a good living both for himself and his household? And while this was a great task, still, to understand how to govern other people so that they might have all the necessaries of life in abundance and might all become what they ought to be, this seemed to us worthy of all admiration.

Yes, by Zeus, father, said he, I do remember your saying this also; and I agreed with you, too, that it was an exceedingly difficult task to govern well; and now, said he, I hold this same opinion still, when I consider the matter and think of the principles of governing. When I look at other people, however, and observe what sort of men those are who, in spite of their character, continue to rule over them, and what sort of opponents we are going to have, it seems to me an utter disgrace to show any respect for such as they are and not to wish to go to fight them. To begin with our own friends here, he continued, I observe that the Medes consider it necessary for the one who governs them to surpass the governed in greater sumptuousness of fare, in the possession of more money in his palace, in longer hours of sleep, and in a more luxurious manner of life, in every respect, than the governed. But I think, he added, that the ruler ought to surpass those under his rule not in self-indulgence, but in taking forethought and willingly undergoing toil.