That along with the effort to satisfy the Persians and win the hearts of his subjects,--with the clever opposition of interests, and most lavish application of rewards and distinctions,--Cyrus did not neglect real support and means of power, is proved by the care which Xenophon represents him as bestowing on the army, the fortification of Pasargadae, the garrisons in the chief cities of the subject lands, the fortresses on the borders of the kingdom. The commanders in all these places, no less than the "chiliarchs" of the garrisons, were nominated directly by Cyrus, the lists of the garrisons were brought before the king. The arrangement of the Persian army in divisions of ten battalions of a thousand men each, which were again broken up into ten companies, with seven corporals each, is attributed by Xenophon to Cyrus. He put an end to all skirmishing with hors.e.m.e.n cavalry, by clothing cavalry and horses in mail, and supplying each soldier with a javelin only, so that they fought man against man; the infantry he armed with the wicker, leather-covered shield, battle-axe, and knife, also with a view to close fighting.[127] To meet the costs of government and the army, Cyrus collected a large treasure, which he deposited in his palace at Pasargadae. Pliny has preserved the statement that the conquest of Asia yielded to Cyrus 24,000 pounds of gold besides that which had been manufactured, and the golden vessels, and 500,000 talents of silver.[128] Though this statement may be exaggerated, the gold acc.u.mulated by Alyattes and Croesus at Sardis, the treasures of the royal palaces at Ecbatana and Babylon, all of which fell into the hands of Cyrus, were not inconsiderable. In both these latter places the booty of a.s.syria was collected, and in Babylon the booty of Syria and the tribute of the Phenicians. In any case the treasure which Cyrus deposited at Pasargadae provided abundant means for a long time to satisfy the most extravagant needs of the empire, the court, and the army, and to recompense every deed of merit with gold. The treasures which Alexander, after a long period of decline in Persia, found at Susa, Persepolis, Ecbatana, and Pasargadae, are estimated by the Greeks at 180,000 talents, _i.e._ at more than 40,000,000, and beside this there were the gold and silver ornaments of the citadel (V. 309), and a large amount of manufactured gold and silver. What Alexander left of the latter in Susa alone afterwards provided Antigonus with 15,000 talents.[129]

"Concerning the death of Cyrus," so Herodotus tells us, "there are many narratives, but the most probable in my mind is the following: When he had reduced the Babylonians, he wished to conquer the Ma.s.sagetae also.

There were many things which impelled him to this: in the first place his birth, by which he considered himself more than human. Then the success which had attended him in all his wars; for whatever the nation against which he directed his army it was unable to withstand him. The Ma.s.sagetae were said to be a great and brave nation; some call them Scythians. They dwell beyond the Araxes (Jaxartes: Herodotus confuses this river with the Aras), towards the morning and sunrise. The Caspian Sea is a sea by itself, fifteen days' journey in length and eight in breadth; on the west side of the sea is the Caucasus, but towards the east it is bounded by a plain of unlimited extent. A considerable part of this plain was occupied by the Ma.s.sagetae. They wear a dress like that of the Scythians, and resemble them in their mode of life; they fight on horse and on foot, use the bow and the lance, and also carry battle-axes. The points of their lances and arrows and their axes are made of copper, as also are the corslets of the horses. But for their girdles, for the adornment of the head and shoulders, as well as for the bits, cheek-pieces, and curbs of their horses, they use gold. Silver and iron they do not possess, these metals are not found in the country, but gold and copper in abundance. Each man marries one wife, but they have their wives in common, and when any one desires to lie with a woman he hangs his quiver on her waggon, and no attack is made upon him. Those who reach a great age are put to death by their relations, who a.s.semble for that purpose, cooked along with sheep's flesh, and eaten; this they consider the most fortunate lot. Those who die of sickness are not eaten but buried, and they look on it as a misfortune not to be killed. They do not cultivate the soil, but live on their herds and on fish, which the Araxes supplies in large quant.i.ties, and drink milk. Of the G.o.ds they worship the sun only, and to him they sacrifice horses, because they think that the swiftest animal should be offered to the swiftest deity. At that time a woman, Tomyris by name, was queen of the Ma.s.sagetae, her husband being dead. Cyrus sent to her under pretext of an offer of marriage; he wished to make her his wife. But Tomyris perceived that it was not her, but the kingdom of the Ma.s.sagetae, that he wanted, and refused the offer. As cunning was of no avail, Cyrus marched openly against the Ma.s.sagetae, threw a bridge of boats over the Araxes in order to carry his army across, and caused towers to be built on the merchant-men which were to form a bridge over the river. While he was occupied with this, Tomyris sent him a herald, saying: 'O, king of the Persians, desist from the undertaking which thou hast begun, for thou knowest not whether thou wilt bring it to a good end. Desist, and rule over what is thine, leaving us to govern what is ours. But thou wilt take no heed of these exhortations, but rather do anything than remain at rest. If thou eagerly desirest to make trial of the Ma.s.sagetae, desist from making this bridge over the river; enter upon our land; we will retire three days' march from the river; or if thou wouldst rather have us in thy land, do thou the same.' When Cyrus heard this he collected the chiefs of the Persians in order to consult with them what he should do. Their advice was all to one purport; he was to allow Tomyris and her army to come into his land. But Croesus, the Lydian, who was present, dissented from this advice. 'If we allow the enemy to come into the land,' he said to Cyrus, there will be danger: 'Shouldst thou be defeated, the whole empire will be ruined. The victorious Ma.s.sagetae will never retire, but invade thy lands, and shouldst thou be victorious, thou wilt not reap such results as if thou wert to defeat the Ma.s.sagetae beyond the river, for then thou couldst advance into the dominion of Tomyris. Besides, it is shameful and disgraceful that the son of Cambyses should retire before a woman. For this reason it seems to me right to cross the river and advance as far as they retire, and there attempt to gain the victory over them. As I am told, the Ma.s.sagetae are not acquainted with the luxuries of the Persians; they have no experience of enjoyment. We must prepare a meal for them in our camp, slaying and dressing sheep, and placing at hand goblets of unmixed wine, and various kinds of food; then leave behind the weakest part of the army and retire to the river. If I am not deceived, they will seize upon the provisions when they see them, and we shall be in a position to do great things.' Cyrus decided in favour of the advice of Croesus, and caused a message to be sent to Tomyris that she should retire; he would advance beyond the river. She retired as she promised. But Cyrus gave his son Cambyses, who would be king after him, to Croesus, and exhorted him to honour the Lydian king, and treat him kindly if the expedition across the river should turn out badly. Then he sent the two to Persia, and crossed the river with his army. And in the first night which he spent in the land of the Ma.s.sagetae he saw in a dream the eldest son of Hystaspes, with wings on his shoulders, one of which overshadowed Asia and the other Europe. The eldest son of Hystaspes was Darius, at that time a youth of about 20 years, who had been left behind in Persia, because he was not old enough to accompany the army. Cyrus summoned Hystaspes, took him aside, and said to him in private: 'Hystaspes, thy son is conceiving evil plots against me and my kingdom. The G.o.ds watch over me, and show me the danger which is threatening. Return at once to Persia, and act in such a way that if I succeed in this enterprise and return home, thou mayest bring thy son before me for examination.'

Hystaspes answered: 'If the dream shows thee that my son is conceiving a revolt against thee, I will give him over to thee to deal with as thou wilt.' Then Hystaspes went over the Araxes on his way back to Persia, to keep his son under guard for Cyrus. But when he had gone a day's march from the river, Cyrus did as Croesus had advised; he left the useless men in the camp, and marched with the able-bodied back to the river. A third part of the army of the Ma.s.sagetae came to the camp, slew those that were left behind, in spite of their resistance, and as they found the meal prepared, and had conquered the enemy, they feasted, and then fell asleep, gorged with food and wine. When the Persians came up they slew many of them, and took even more prisoners, among them Spargapises, the son of Tomyris, the leader of the Ma.s.sagetae. When the queen discovered what had befallen the army and her son, she sent a herald to Cyrus, who said: 'O Cyrus, insatiate of blood, exalt not thyself because that by the fruit of the vine, filled with which ye rage and utter evil words--that by such poison thou hast treacherously got possession of my son, and not by bravery in the battle. Now take my advice, for I counsel thee well. Give me my son back again, and depart out of this land, without punishment for bringing shame on the third part of the army of the Ma.s.sagetae. If thou dost not do this, I swear by the sun, the lord of the Ma.s.sagetae, that I will satisfy thee with blood, insatiate as thou art.' To this message Cyrus paid no heed. When he had recovered from the effects of the wine, Spargapises discovered into what a calamity he had fallen. He requested Cyrus that he should be freed from his chains. As soon as this was done, and his hands were free, he killed himself. As Cyrus did not obey her, Tomyris collected her whole force, and joined battle with him. I learn that this battle was the most severe ever fought among the barbarians, and it was fought as follows. In the first place, so we are told, they hurled missiles from a distance, and when the missiles were exhausted they fell upon each other, and fought with lances and swords. They maintained the battle a long time, for neither side would fly; but at last the Ma.s.sagetae got the upper hand. The greater part of the Persian army perished and Cyrus himself fell, after a reign of 29 years. Tomyris searched for the corpse of Cyrus among the dead, and when she had found it, she plunged the head in a bottle filled with human blood, and said in insult to the dead: 'Though I live and have conquered thee in the battle, thou hast nevertheless made me unhappy, for thou hast taken away my son by treachery. Yet, as I threatened, I will satisfy thee with blood.'"

In a similar way, though not without variations, Diodorus and Trogus narrate the death of Cyrus. The account of Diodorus marks even more strongly the shameful death of the king. He tells us that, after the overthrow of the Babylonians, Cyrus desired to subdue the whole earth.

He had reduced the greatest nations and mightiest nations, he was of opinion that no ruler or nation could withstand his power. Like many of those who exercise irresponsible power, Cyrus did not know how to bear prosperity as a man should. He led a strong army to Scythia; but the queen of the Scythians took him prisoner and crucified him. In the excerpt from Pompeius Trogus we are told that when Cyrus had reduced Asia and brought the East into his power, he marched upon the Scythians.

But Tomyris, their queen, was not terrified by the approach of the Persians. She might have defended the pa.s.sage of the Jaxartes against them, but she considered that flight would be more difficult for the enemy if they had the river behind them. So Cyrus crossed the Jaxartes, and pitched his camp when he had advanced some distance into the country of the enemy. On the next day he abandoned it as if in terror and retired, leaving in it a sufficiency of wine and everything that is required for a banquet. The queen, on hearing this, sent her young son to pursue the enemy with a third part of her army. When he reached the camp, the youth, who had no experience of war, gave up all thought of the enemy, and allowed his people to become intoxicated with the wine, to which they were not accustomed. Cyrus returned in the night, and all the Scythians including the queen's son were cut down. In spite of the loss of such an army, and the still greater loss of her only son, Tomyris thought only of revenge, and plotted how she could destroy the victors by treachery. When she was no longer in a condition to give battle she enticed Cyrus by retiring into a pa.s.s, after she had placed an ambush in the mountains. So she succeeded in defeating the whole Persian army, 200,000 men, with the king. Not even a messenger escaped to tell of the disaster. She caused the head to be cut off the body of Cyrus, and placed in a bottle filled with human blood, calling out: "Satiate thyself with the blood for which thou didst thirst with an insatiable desire."[130] In regard to this story, which no doubt is to be ascribed to Deinon, Arrian remarks quite briefly: "Whether the defeat of the Persians in Scythia was brought about by the difficulty of the land, or some mistake of Cyrus, or whether the Scythians were better soldiers than the Persians of that date, I cannot determine."[131]

Polyaenus must have had stories of a similar kind before him; but in his account the stratagem which Cyrus uses against Tomyris is used by the queen against Cyrus, and this is the reason given for the defeat of the Persian army and the death of the king. When Cyrus approached, Tomyris retreated with her army in pretended flight. The Persians pursued; in the camp of the queen they found a great store of wine, provisions, and cattle, on which they feasted and drank the whole night through as though they had already won the battle. Then, when they could scarcely move, Tomyris attacked them and cut them all down together with Cyrus himself.[132]

The narrative of Herodotus involves glaring contradictions. In opposition to the cunning, ambition, and bloodthirstiness of Cyrus, it presents to us as a model of honour, love of peace, moderation and self-restraint, the queen of a nation of cannibals, who gives Cyrus the wisest lessons before exacting punishment for his insatiable ambition.

She perceives the treachery of his intended wooing. When he comes openly with force, she urges him to be content with what he possesses, makes the battle easier for him by allowing him to cross the river without opposition, and then gives him the choice of a field of battle. When Cyrus has made a treacherous use of her honourable and open offers she taunts him with the evil results of the use of wine on the Persians and again offers peace on the most favourable conditions; if Cyrus surrenders her son and retires from her country she will allow the destruction of her army to go unpunished. This moderation remains without any effect; Cyrus goes blindly to his destruction. But the queen of the barbarians has no enjoyment of this success; her sorrow for the loss of her son, who puts an end to his own life in n.o.ble shame that he has brought his army to destruction, and become a captive by excess in wine, is greater than her joy at the victory. Hardly less strange is the conduct of Cyrus. The general who has conquered Media, Lydia, and Babylonia, and the nations of Asia, is uncertain how to carry on the campaign against the Ma.s.sagetae; he takes counsel with the prince, whom in spite of the bravery of his people he has defeated most rapidly and decisively: he allows this prince to tell him that the son of Cambyses ought not to give way to a woman, and follows his advice against the unanimous opinion of the Persians. At the same time he has evil intimations about the issue of the decision; and sends the heir to the throne back to Persia. He boasts that the G.o.ds have announced to him all the misfortunes which threatened him, whereas it is the elevation of Darius which was shown to him in the dream, a danger which did not even remotely threaten him, and not the destruction which was to overtake him in two days.

It need not be proved that this narrative has come from a poetical source. The prominent traits, the long speeches and counter-speeches, the lament of the mother, the bottle of blood, point beyond all mistake to poetry. It is clear that Persian poems would not ascribe to the great founder of their empire, whom they honoured as a father, the part which Herodotus represents him as taking against the queen of a barbarous nation; least of all would they charge Cyrus with an insatiable thirst for blood, and bring him on that account to a shameful end. But the Medes, as they had matched the poems of the Persians on the birth, youth, and rise of Cyrus with other songs about his origin, his fortune, and the fall of Astyages composed from their own point of view, might very well describe after their own manner the death of the king. They could not reverse their own subjugation, but they could have the satisfaction of reprobating the ambition and bloodthirstiness of their conqueror, who called out the Median army for ceaseless service; they could bring the conqueror of Asia to a miserable end, and represent the subduer of the n.o.blest men as finding his master in a woman. And if it was the advice of a conquered and captive king which led Cyrus to destruction,--the trait suits the context and presents an instance of poetical justice. The dream of Cyrus obviously belongs to another context; it is merely inserted here in order to show how Cambyses and Hystaspes escaped the great defeat in the land of the Ma.s.sagetae. At a later time the Medes felt heavily enough the power of Darius. The Median poems on the rebellion of Cyrus contained a certain element of fact in the desertion of Harpagus, and the same may have been the case in their poems about Tomyris. Ctesias told us above that Cyrus conquered and took prisoner the king of the Sacae, but was afterwards severely defeated by his wife Sparethra, in which defeat many captives were taken, and among them the most distinguished Medes. Strabo also tells us of a battle which Cyrus lost against the Sacae. Forced to retire, he had abandoned his camp and all that was in it, and when the Sacae were enjoying the booty he fell upon them and cut them down. These events may underlie the story of Tomyris.

From the various narratives, which, as Herodotus informs us, were current about the rise and death of Cyrus, the historian chose that account of both which seemed to him the "most probable," _i.e._ that which coincided with his own views, and thus appeared to him most credible. It is the firm conviction of Herodotus, the thought which lies at the base of his great history, that every unjust deed, every act of violence, is followed by punishment. Cyrus had considered himself to be more than a man; he had placed no limit, no end to his conquests. Hence retribution overtook him in his conflict with a woman. The description of the barbarous custom of the Ma.s.sagetae was obviously wanting in the authority which Herodotus followed about the death of Cyrus; it comes from another source. In this way, though un.o.bserved by Herodotus, a glaring contradiction has crept into his narrative. If we may draw a conclusion from the name Spargapises, _i.e._ youthful form, the enemies in the poetry which he used were of Arian stock.[133]

According to the account of Ctesias Cyrus fell in war against the Derbiccians. These were said by some to dwell in the neighbourhood of the Margiani; by others they were placed on both sides of the mouth of the Oxus; but as Ctesias mentions the Indians as their allies and represents the Sacae as dwelling at no great distance, we must look for them on the middle course of the Oxus in the neighbourhood of Bactria.

According to Strabo's description, the Derbiccians worshipped the earth, to which they sacrificed male creatures, just as they ate none but male animals. The smallest offence was punished with death. The men who had exceeded their seventieth year were slain and eaten by their nearest relatives. The women who came to old age were also killed but not eaten.

Curtius states that a part of their warriors were armed with poles hardened in the fire.[134] "Amoraeus," so we are told in the excerpt preserved from Ctesias' "Persian History," "was king of the Derbiccians; against him Cyrus marched, and the Indians aided the Derbiccians in the battle. The elephants which the Derbiccians received from the Indians were placed in the ambush. They caused the Persian cavalry to retreat.

Cyrus fell from his horse, and as he lay on the ground an Indian hit him with his javelin under the hip in the thigh. He was lifted up and carried into the Persian camp. In this battle many of the Persians fell, and also many of the Derbiccians--10,000 on either side. Hearing this, Amorges the king of the Sacae came to the help of Cyrus with 20,000 men.

When the battle was renewed, the Persians and Sacae fought bravely and conquered. Amoraeus fell and with him his two sons; 30,000 Derbiccians and 9000 Persians were left in the field, and the land of the Derbiccians submitted to Cyrus. But he felt his end approaching. He named his eldest son Cambyses as his successor; and the younger Tanyoxarkes he made lord of the Bactrians, the Chorasmians, Parthians, and Carmanians, with an arrangement that their lands should pay no tribute. To the two sons of Spitamas, Spitaces and Megabernes (V. 383), he gave the satrapies of the Derbiccians and Hyrcanians (Barcanians), and bade them obey their mother (Amytis) in all things. They were also to give their hands to each other and to Amorges in pledge that they would treat him and each other as friends; on him who persisted in kindness to his brother Cyrus invoked blessings, and curses on him who should be the first to begin a quarrel. Thus saying, he died on the third day after his wound."[135]

This narrative also goes back to a poetical source, though it is not directly borrowed any more than the narrative of Herodotus. Meagre as the excerpt is, there can be no doubt about the poetical origin of it.

This is proved by the compression of the events into a few days; the rapid and ready a.s.sistance given by the king of the Sacae, whom Cyrus had once captured in battle and then made his friend; the grat.i.tude which he reaped for this deed in his last days; the heavy penalty laid upon the Derbiccians for the wound of Cyrus; the fall of their king and his two sons and the submission of the country; the death of Cyrus after great danger in the moment of victory; the appointment of a successor; the recommendation of Amorges; the exhortations to union given by Cyrus when dying to his sons; his blessing on the son who remembered them, and his curse on him who neglected them. Here also, as in the different accounts of Herodotus and Ctesias in the elevation of Cyrus, we find points of agreement in the two versions. Whether the names Tomyris and Amoraeus can be connected we need not inquire. Each story contains the s.p.a.ce of three days, the appointment of a successor, the exhortations and the recommendation of a third person--Croesus in the one, Amorges in the other. As in the story of Ctesias--Nicolaus about the rise of Cyrus, Oebares takes the place of Harpagus in Herodotus, so here the Sacian Amorges takes the place of the Lydian Croesus; though Croesus, it is true, gives only ruinous advice, and Amorges renders active and valuable help. As the Persian tradition is preserved in the story of Ctesias about the rise of Cyrus, though the Medes had their discrepant version, so in the story of the fall, as given by this historian, we have no doubt the Persian account. The region which is allotted to the second son, the emphasis laid on the harmony of the sons, the death of Cyrus in victory, no less than the tone which pervades the whole narrative, prove the Persian origin of the story. The aged prince is wounded at the head of his people in a battle on horseback; but his friends avenge him; he dies, as he had lived, in victory and success, surrounded by his sons and stepsons. This glorification of his death was matched by the Medes in the poems from which the narrative of Herodotus has arisen.

Xenophon represents Cyrus as dying at an advanced age in peace, when he has reached Persia for the seventh time after winning the empire. In the palace he had a dream which announced his approaching end. He caused his sons to be brought to him, who had accompanied him to Persia, his friends, and the captains of the Persians. His power, so he told them, had not decayed with age; he had striven for nothing and attempted nothing that he had not obtained, and what he had once obtained he had never lost. Though everything had succeeded according to his wishes, he had never allowed himself to indulge in proud thoughts and excessive rejoicing, for he had ever been attended by the apprehension that evil would come upon him in the future. "Do you now, Cambyses," he continued, "receive the throne, which the G.o.ds and I, so far as lies in me, give to you; to you, Tanaoxares, I give the satrapy over the Medes, the Armenians, and the Cadusians. I give you this because I deem it right to leave to the elder the larger dominion and the name of king, but to you a less burdensome fortune." Then he urged both to remain in the closest friendship, for they had been nourished by one mother, and had grown up in one house; neither of them could find a stronger support than his brother. He made them swear by the G.o.ds of their fathers that they would hold each other in honour; they could not prove their love for him more truly in any other way. Finally, he reminded them that by showing kindness to friends they would be able to punish their enemies, gave his hand to all, veiled his face and died.[136]

According to the account of the companions of Alexander of Macedon, the corpse of Cyrus rested in the abode of his ancestors, at his metropolis, Pasargadae, in the precincts of the "old citadel." Concerning his tomb we have only the account of Aristobulus, who saw it when Alexander reached Pasargadae, and on the return from India received a commission to restore the sepulchres which had been plundered in the mean time.

This account is preserved in two excerpts; the shorter one is given by Strabo, the more circ.u.mstantial by Arrian. In the latter we are told: "At Pasargadae in the royal garden (Paradeisus) was the tomb of Cyrus.

Round the tomb a grove of trees had been planted of various kinds; the soil was permeated by streams and overgrown with thick gra.s.s. The tomb itself was built of square stones in a rectangular form; the upper part was a covered chamber." From Strabo we learn that "the tomb is a tower of no great size, which is ma.s.sive in the lower part, but in the upper story is a room." "The door which leads into it," Arrian continues, "is so narrow, that a moderately stout man could scarcely enter. In the chamber was a couch with feet of beaten gold, with purple coverlet over which lay carpets of Babylonian pattern. There was also a robe (_kandys_) and under-garments of Babylonian manufacture, and Median trowsers, garments coloured blue and purple, some of one colour, some of the other, chains, swords, and necklaces of gold and precious stones, and a table (Strabo adds goblets). On the middle of the couch was the coffin with the corpse of Cyrus, covered with a lid. The inscription on the grave, in the Persian language and Persian letters, says: 'O men, I am Cyrus the son of Cambyses, who founded the empire of the Persians and governed Asia; do not grudge me this monument.' Within the outer wall of the sepulchre near the steps which lead to the chamber was a small dwelling for the Magians, who have watched the tomb since the time of Cyrus, the office descending from father to son. Each day they receive a sheep and a fixed amount of corn and wheat, and each month a horse to sacrifice to Cyrus." The corpse itself is said to have been completely preserved after two centuries. Onesicritus tells us that the tower of the sepulchre had ten stories; the inscription was in Persian and Greek written in Persian letters, and said: "Here lie I, Cyrus, king of kings."[137]

Near the modern city of Murghab, on a plain covered with the ruins of walls, not far from a square tower and a platform, built of square blocks of marble to a height of nearly forty feet, on a substructure of seven flats (the sacred number which we meet everywhere) arranged in terraces, rises a plain oblong building constructed of huge stones of the most beautiful white marble, which are closely fitted together, and covered with a flat gable roof; it forms a chamber in which the entrance is through a door four feet in height. The excellent and beautiful proportions, the quiet simple forms of the building, give an impression of solemnity, and appear to mark a consecrated place. Close to this building, and again in a terrace, we find bases, shafts, and pillars, which must have belonged to a large structure, perhaps to a portico, which was in some connection with the stages of the terrace. Three door-posts bear, in three different languages, the inscription: "I, Cyrus, the king, the Achaemenid." Hence there can be no doubt that these remains belong to a structure erected by Cyrus. Before the posts are twelve bases, and before these a pillar of marble fifteen feet in height, formed from a single stone. On this is cut in relief a slim form in profile. It has four wings springing from the shoulders, is clothed in a closely-fitting garment falling to the ancles; on the right side which is visible, and on the lower hem, the garment is furnished with fringes. The form of the uncovered lower arm seems to indicate a commanding att.i.tude. The head is covered with a striped, closely-fitting cap, which reaches down to the neck. Out of the crown of it rise two horns, which extend on either side and bear a tall ornament of peculiarly-formed leaves and feathers. The face is surrounded by a full but short beard, the nose is somewhat rounded at the tip, the line of the profile is straight and well-formed, the expression mild and serene.

Over the head, as on the posts, we find written in cuneiform letters: "_Adam Kurus Khsayathiya Hakhamanisiya_" _i.e._ "I, Cyrus, the king, Achaemenid."[138] This is, it would seem, a picture of the famous king.

So far as we can tell Cyrus was long in coming to his prime, and did not attain to his full powers till he had reached the years of manhood.

Sprung from the royal house of the Persians, grandson of Achaemenes, he grew up at Pasargadae, and rendered service as a va.s.sal to his sovereign. While performing courtly and martial duties at Ecbatana, the extinction of the male line of the house of Deioces, and the rival claims which the death of Astyages would call forth, opened to him the prospect of obtaining independence for himself and the Persians. When once more among his own people, the suspicion of Astyages forces arms into the hands of himself and his father. Astyages penetrates into the mountains of Persia, and Cambyses is slain; only after severe struggles are the Medes beaten back. Cyrus avails himself of his success in order to carry war into Media. About eighty years after Achaemenes had joined Phraortes Cyrus marches victoriously into Ecbatana. He at once aims at a higher object. The dominion of the Medes must pa.s.s over to the Persians.

Babylon and Lydia give him time to subjugate the Parthians and Hyrcanians, to make war on the Sacae and Bactrians, to reduce the Cadusians, Armenians, and Cappadocians. When yet unprepared or engaged in other conflicts, he is attacked by Croesus. A brilliant campaign carries him far beyond the defensive; he overthrows the Lydian empire and advances to the sh.o.r.e of the aegean. While his generals complete the reduction of Asia Minor he turns again to the East; once more Babylon gives him time to establish and extend his empire in the table-land of Iran. Secure on the East and West he proceeds to the decisive struggle with Babylon. In the first campaign he crosses the Tigris and secures the pa.s.sage; in the second he defeats Nabonetus, captures Sepharvaim, storms Babylon, obtains possession of Borsippa, subjugates Syria, and the Phenician cities. After the annihilation of the Babylonian kingdom, Cyrus extends the borders of his empire still further to the East. The nations on the right bank of the Indus, the Chorasmians and the Sogdiani, are reduced, and the Jaxartes becomes the limit of the kingdom. Thus by unwearied energy, restless effort, and tough endurance, Cyrus achieved a career which has no equal; from being chief of the Persian tribes he became sovereign of Asia. As Xenophon says, his kingdom extended from regions which are rendered uninhabitable by heat, to others which are uninhabitable by reason of the cold. This aim Cyrus had pursued with great determination; he had not been guilty of any wild outbursts. A general, rapid in decision and tenacious in purpose, he had understood how to meet failure and make himself master of the most difficult undertakings. Other military princes of the East have achieved greater conquests in a shorter s.p.a.ce of time than Cyrus, but none understood how to preserve the empire he had won, and make it permanent, as Cyrus did. He possessed not only the keen eye of the general, but an unerring political insight, and an unusual power of penetrating into the interests, the motives, the manners and actions of the communities and nations which victory placed in his power. Among the rulers of the East no one is like him, and one alone approaches him, the second successor on the throne which he founded.

FOOTNOTES:

[108] Behist. 1, 6.

[109] Arrian. "Ind." 1, 1.

[110] Plin. "H. N." 6, 25; Ptolem. 6, 18.

[111] Script. Alex. Magni; fragm. 23, ed. Muller.

[112] Diod. 17, 81.

[113] Strabo, p. 724; Arrian, "Anab." 3, 27, 4; 4, 4, 6.

[114] Curtius, 7, 3, 1.

[115] In Strabo, p. 686.

[116] Arrian, "Anab." 4, 5.

[117] Xenoph. "Cyri inst." 6, 6, 9; 8, 8, 20.

[118] _E.g._ Ctes. "Pers." 43.

[119] Herod. 3, 31; Xenoph. "Anab." 1, 6, 4; Esther i. 14.

[120] Herod. 5, 25; 7, 194.

[121] Herod. 1, 134.

[122] Herod. 3, 154; 8, 85.

[123] "Cyri inst." 8, 8, 1; 8, 2, 7.

[124] Herod. 3, 75, 86, 160.

[125] "Persae," 768-770.

[126] "Transact. Bibl. Arch." 2, 148.

[127] "Cyri inst." 8, 6, 9; 8, 8, 22, 23.

[128] Plin. "H. N." 33, 15.

[129] Arrian, "Anab." 3, 16; Curtius, 5, 2, 11; 6, 9, 6, 10; Diod. 17, 66, 71; Strabo, p. 731.

[130] Diod. "Exc. vat." p. 33, 2, 44; Justin, 1, 8; 2, 3; 37, 3.

[131] Arrian, "Anab." 5, 4. A similar story is in Frontin. "Strateg." 2, 5, 5.

[132] Polyaen. "Strateg." 8, 28.

[133] _cparheghapaeca_, from _cpareg_, to shoot, spring, and _paeca_, _pica_, shape: Mullenhoff, "Monatsberichte Berl. Akad." 1866, s. 567.

[134] Strabo, p. 514, 520; Plin. "H. N." 6, 16; Ptolem. 4, 20; Curtius, 3, 2; Diod. 2, 2; Steph. Byz. [Greek: Derbikkai].

[135] Ctes. "Pers." 6-9.

[136] "Cyri inst." 8, 7.