Cyropaedia
The Life of Kurosh The Great
Wrote by Xenophon

BOOK 8
================================================================

Book 8, Section 1

 [8.1.1] Such was Cyrus's address; and after him Chrysantas rose and spoke as follows: "Well, gentlemen, I have noticed often enough before now that a good ruler is not at all different from a good father. For as fathers provide for their children so that they may never be in want of the good things of life, so Cyrus seems to me now to be giving us counsel how we may best continue in prosperity. But there is one thing that he has not stated so clearly, it seems to me, as he should have done, and that I will try to present to any who do not know about it. [8.1.2] Bethink you, then, of this: what city that is hostile could be taken or what city that is friendly could be preserved by soldiers who are insubordinate? What army of disobedient men could gain a victory? How could men be more easily defeated in battle than when they begin to think each of his own individual safety? And what possible success could be achieved by such as do not obey their superiors? What state could be administered according to its laws, or what private establishments could be maintained, and how could ships arrive at their destination?

[8.1.3] "And as for us, how have we secured the good things we now have, except by obedience to our commander? For by that course we always quickly reached our required destination, whether by day or by night, and following our commander in close array we were invincible, and we left half done none of the tasks committed to us. If, therefore, obedience to one's commander is, as it seems, the first essential to achieving success, then you may be sure that this same course is the first essential to ensuring its permanence.

[8.1.4] "Heretofore, you know, many of us had no command but were under command; but now all of you here are so situated that you have command, some of larger, some of smaller divisions. Therefore, as you yourselves will expect to exercise authority over those under your command, so let us also give our obedience to those whom it is our duty to obey. And we must distinguish ourselves from slaves in this way, that, whereas slaves serve their masters against their wills, we, if indeed we claim to be free, must do of our own free will all that seems to be of the first importance. And you will find that among states, even when the government is not a monarchy, that state which most readily obeys its officers is least likely to be compelled to submit to its enemies.

[8.1.5] "Let us, therefore, present ourselves before our ruler's headquarters yonder, as Cyrus bids; let us devote ourselves to those pursuits by which we shall best be able to hold fast to that which we ought, and let us offer ourselves for whatever service Cyrus may need us for. And this trust will not be abused, for we may be sure that Cyrus will never be able to find anything in which he can employ us for his own advantage and not equally for ours; for we have common interests and we have common enemies."

[8.1.6] When Chrysantas had finished this address, many others also both of the Persians and the allies rose to support him. They passed a resolution that the nobles should always be in attendance at court and be in readiness for whatever service Cyrus wished until he should dismiss them. And as they then resolved, so even unto this day those who are the subjects of the great king in Asia continue to do--they are constantly in attendance at the court of their princes. [8.1.7] And the institutions which Cyrus inaugurated as a means of securing the kingdom permanently to himself and the/ Persians, as has been set forth in the foregoing narrative, these the succeeding kings have preserved unchanged even to this day. [8.1.8] And it is the same with these as with everything else: whenever the officer in charge is better, the administration of the institution is purer; but when he is worse, the administration is more corrupt.Accordingly, the nobles came to Cyrus's court with their horses and their spears, for so it had been decreed by the best of those who with him had made the conquest of the kingdom.

[8.1.9] Cyrus next appointed officers to have charge of the various departments; for example, tax-collectors, paymasters, boards of public works, keepers of his estates, and stewards of his commissary department. He appointed also as superintendents of his horses and hounds those who he thought would keep these creatures in a condition most efficient for his use.

[8.1.10] But he did not in the same way leave to others the precaution of seeing that those whom he thought he ought to have as his associates in establishing the permanence of his success should be the ablest men available, but he considered that this responsibility was his own. For he knew that if ever there should be occasion for fighting, he would then have to select from their number men to stand beside and behind him, men in whose company also he would have to meet the greatest dangers; from their number likewise he knew that he would have to appoint his captains both of foot and of horse.

[8.1.11] Besides, if generals should be needed where he himself could not be, he knew that they would have to be commissioned from among that same number. And he knew that he must employ some of these to be goverand satraps of cities or of whole nations, and that he must send others on embassies--an office which he considered of the very first importance for obtaining without war whatever he might want.

[8.1.12] If, therefore, those by whom the most numerous and most important affairs of state were to be transacted were not what they ought to be, he thought that his government would be a failure. But if they were all that they ought to be, he believed that everything would succeed. In this conviction, therefore, he took upon himself this charge; and he determined that the same practice of virtue should be his as well. For he thought that it was not possible for him to incite others to good and noble deeds, if he were not himself such as he ought to be.

[8.1.13] When he had arrived at this conclusion, he thought, first of all, that he needed leisure if he were to be able to confine his attention to affairs of paramount importance. He decided, then, that it was out of the question for him to neglect the revenues, for he foresaw that there would necessarily be enormous expenses connected with a vast empire; and on the other hand, he knew that for him to be constantly engaged in giving his personal attention to his manifold possessions would leave him with no time to care for the welfare of the whole realm.

[8.1.14] As he thus pondered how the business of administration might be successfully conducted and how he still might have the desired leisure, he somehow happened to think of his military organization: in general, the sergeants care for the ten men under them, the lieutenants for the sergeants, the colonels for the lieutenants, the generals for the colonels, and thus no one is uncared for, even though there be many brigades; and when the commander-in-chief wishes to do anything with his army, it is sufficient for him to issue his commands only to his brigadier-generals. [8.1.15] On this same model, then, Cyrus centralized the administrative functions also. And so it was possible for him, by communicating with only a few officers, to have no part of his administration uncared for. In this way he now enjoyed more leisure than one who has care of a single household or a single ship.When he had thus organized his own functions in the government, he instructed those about him to follow the same plan of organization.

[8.1.16] In this way, then, he secured leisure for himself and for his ministers; and then he began to take measures that his associates in power should be such as they ought to be. In the first place, if any of those who were able to live by the labours of others failed to attend at court, he made inquiry after them; for he thought that those who came would not be willing to do anything dishonourable or immoral, partly because they were in the presence of their sovereign and partly also because they knew that, whatever they did, they would be under the eyes of the best men there; whereas, in the case of those who did not, come he believed that they absented themselves because they were guilty of some form of intemperance or injustice or neglect of duty.

[8.1.17] We will describe first, therefore, the manner in which he obliged all such to come; he would direct some one of the best friends he had at court to seize some of the property of the man who did not present himself and to declare that he was taking only what was his own. So, whenever this happened, those who lost their effects would come to him to complain that they had been wronged. [8.1.18] Cyrus, however, would not be at leisure for a long time to give such men a hearing, and when he did give them a hearing he would postpone the trial for a long time. By so doing he thought he would accustom them to pay their court and that he would thus excite less ill-feeling than he would if he compelled them to come by imposing penalties.

[8.1.19] That was one of his methods of training them to attend. Another was to give those who did attend the easiest and the most profitable employment; and another was never to distribute any favours among those who failed to attend. [8.1.20] But the surest way of compulsion was this: if a man paid no attention to any of these three methods, he would take away all that he had and give it to some one else who he thought would present himself when he was wanted; and thus he would get a useful friend in exchange for a useless one. And the king to-day likewise makes inquiries if any one absents himself whose duty it is to be present.

[8.1.21] Thus, then, he dealt with those who failed to attend at court. But in those who did present themselves he believed that he could in no way more effectively inspire a desire for the beautiful and the good than by endeavouring, as their sovereign, to set before his subjects a perfect model of virtue in his own person. [8.1.22] For he thought he perceived that men are made better through even the written law, while the good ruler he regarded as a law with eyes for men, because he is able not only to give commandments but also to see the transgressor and punish him.

[8.1.23] In this conviction, he showed himself in the first place more devout in his worship of the gods, now that he was more fortunate; and then for the first time the college of magi was instituted... and he never failed to sing hymns to the gods at daybreak and to sacrifice daily to whatsoever deities the magi directed. [8.1.24] Thus the institutions established by him at that time have continued in force with each successive king even to this day. In this respect, therefore, the rest of the Persians also imitated him from the first; for they believed that they would be more sure of good fortune if they revered the gods just as he did who was their sovereign and the most fortunate of all; and they thought also that in doing this they would please Cyrus. [8.1.25] And Cyrus considered that the piety of his friends was a good thing for him, too; for he reasoned as they do who prefer, when embarking on a voyage, to set sail with pious companions rather than with those who are believed to have committed some impiety. And besides, he reasoned that if all his associates were god-fearing men, they would be less inclined to commit crime against one another or against himself, for he considered himself their benefactor; [8.1.26] and if he made it plain how important he held it to be to wrong no one of his friends or allies, and if he always paid scrupulous regard to what was upright, others also, he thought, would be more likely to abstain from improper gains and to endeavour to make their way by upright methods. [8.1.27] And he thought that he should be more likely to inspire in all respect for others, if he himself were seen to show such respect for all as not to say or do anything improper. [8.1.28] And that this would be the result he concluded from the following observation: people have more respect for those who have such respect for others than they have for those who have not; they show it toward even those whom they do not fear--to say nothing of what they would show toward their kings; and women also whom they see showing respect for others they are more inclined to look upon in turn with respect.

[8.1.29] And again, obedience he thought would be most deeply impressed upon his attendants, if he showed that he honoured those who unhesitatingly obeyed more than those who thought they exhibited the greatest and most elaborate virtues. And thus he continued throughout to judge and to act.

[8.1.30] And by making his own self-control an example, he disposed all to practise that virtue more diligently. For when the weaker members of society see that one who is in a position where he may indulge himself to excess is still under self-control, they naturally strive all the more not to be found guilty of any excessive indulgence. [8.1.31] <Moreover, he distinguished between considerateness and selin this way: the considerate are those who avoid what is offensive when seen; the self-controlled avoid that which is offensive, even when unseen.> [8.1.32] And he thought that temperance could be best inculcated, if he showed that he himself was never carried away from the pursuit of the good by any pleasures of the moment, but that he was willing to labour first for the attainment of refined pleasures.

[8.1.33] To sum up, then, by setting such an example Cyrus secured at court great correctness of conduct on the part of his subordinates, who gave precedence to their superiors; and thus he also secured from them a great degree of respect and politeness toward one another. And among them you would never have detected any one raising his voice in anger or giving vent to his delight in boisterous laughter; but on seeing them you would have judged that they were in truth making a noble life their aim.

[8.1.34] Such was what they did and such what they witnessed day by day at court. With a view to training in the arts of war, Cyrus used to take out hunting those who he thought ought to have such practice, for he held that this was altogether the best training in military science and also the truest in horsemanship. [8.1.35] For it is the exercise best adapted to give riders a firm seat in all sorts of places, because they have to pursue the animals wherever they may run; and it is also the best exercise to make them active on horseback because of their rivalry and eagerness to get the game. [8.1.36] By this same exercise, too, he was best able to accustom his associates to temperance and the endurance of hardship, to heat and cold, to hunger and thirst. And even to this day the king and the rest that make up his retinue continue to engage in the same sport.

[8.1.37] From all that has been said, therefore, it is evident that he believed that no one had any right to rule who was not better than his subjects; and it is evident, too, that in thus drilling those about him he himself got his own best training both in temperance and in the arts and pursuits of war. [8.1.38] For he not only used to take the others out hunting, whenever there was no need of his staying at home, but even when there was some need of his staying at home, he would himself hunt the animals that were kept in the parks. And he never dined without first having got himself into a sweat, nor would he have any food given to his horses without their having first been duly exercised; and to these hunts he would invite also the mace-bearers in attendance upon him. [8.1.39] The result of all this constant training was that he and his associates greatly excelled in all manly exercises. Such an example did he furnish by his own personal conduct.And besides this, he used to reward with gifts and positions of authority and seats of honour and all sorts of preferment others whom he saw devoting themselves most eagerly to the attainment of excellence; and thus he inspired in all an earnest ambition, each striving to appear as deserving as he could in the eyes of Cyrus.

[8.1.40] We think, furthermore, that we have observed in Cyrus that he held the opinion that a ruler ought to excel his subjects not only in point of being actually better than they, but that he ought also to cast a sort of spell upon them. At any rate, he chose to wear the Median dress himself and persuaded his associates also to adopt it; for he thought that if any one had any personal defect, that dress would help to conceal it, and that it made the wearer look very tall and very handsome. [8.1.41] For they have shoes of such a form that without being detected the wearer can easily put something into the soles so as to make him look taller than he is. He encouraged also the fashion of pencilling the eyes, that they might seem more lustrous than they are, and of using cosmetics to make the complexion look better than nature made it.

[8.1.42] He trained his associates also not to spit or to wipe the nose in public, and not to turn round to look at anything, as being men who wondered at nothing. All this he thought contributed, in some measure, to their appearing to their subjects men who could not lightly be despised.

[8.1.43] Those, therefore, who he thought ought to be in authority he thus prepared in his own school by careful training as well as by the respect which he commanded as their leader; those, on the other hand, whom he was training to be servants he did not encourage to practise any of the exercises of freemen; neither did he allow them to own weapons; but he took care that they should not suffer any deprivation in food or drink on account of the exercises in which they served the freemen. [8.1.44] And he managed it in this way: whenever they were to drive the animals down into the plains for the horsemen, he allowed those of the lower classes, but none of the freemen, to take food with them on the hunt; and whenever there was an expedition to make, he would lead the serving men to water, just as he did the beasts of burden. And again, when it was time for luncheon, he would wait for them until they could get something to eat, so that they should not get so ravenously hungry. And so this class also called him "father," just as the nobles did, for he provided for them well <so that they might spend all their lives as slaves, without a protest>.

[8.1.45] Thus he secured for the whole Persian empire the necessary stability; and as for himself, he was perfectly confident that there was no danger of his suffering aught at the hands of those whom he had subdued. And the ground of his confidence was this--that he believed them to be powerless and he saw that they were unorganized; and besides that, not one of them came near him either by night or by day. [8.1.46] But there were some whom he considered very powerful and whom he saw well armed and well organized; and some of them, he knew, had cavalry under their command, others infantry; and he was aware that many of them had the assurance to think that they were competent to rule; and these not only came in very close touch with his guards but many of them came frequently in contact with Cyrus himself, and this was unavoidable if he was to make any use of them--this, then, was the quarter from which there was the greatest danger that something might happen to him in any one of many ways.

[8.1.47] So, as he cast about in his mind how to remove any danger that might arise from them also, he rejected the thought of disarming them and making them incapable of war; for he decided that that would be unjust, and besides he thought that this would be destruction to his empire. On the other hand, he believed that to refuse to admit them to his presence or to show that he mistrusted them would lead at once to hostilities. [8.1.48] But better than any of these ways, he recognized that there was one course that would be at once the most honourable and the most conducive to his own personal security, and that was, if possible, to make those powerful nobles better friends to himself than to one another. We shall, therefore, attempt to explain the method that he seems to have taken to gain their friendship.

Book 8, Section 2

 [8.2.1] In the first place, then, he showed at all times as great kindness of heart as he could; for he believed that just as it is not easy to love those who seem to hate us, or to cherish good-will toward those who bear us ill-will, in the same way those who are known to love and to cherish good-will could not be hated by those who believe themselves loved.

[8.2.2] During the time, therefore, when he was not yet quite able to do favours through gifts of money, he tried to win the love of those about him by taking forethought for them and labouring for them and showing that he rejoiced with them in their good fortune and sympathized with them in their mishaps; and after he found himself in a position to do favours with money, he seems to us tohave recognized from the start that there is no kindness which men can show one another, with the same amount of expenditure, more acceptable than sharing meat and drink with them. [8.2.3] In this belief, he first of all arranged that there should be placed upon his own table a quantity of food, like that of which he himself regularly partook, sufficient for a very large number of people; and all of that which was served to him, except what he and his companions at table consumed, he distributed among those of his friends to whom he wished to send remembrances or good wishes. And he used to send such presents around to those also whose services on garrison duty or in attendance upon him or in any other way met with his approval; in this way he let them see that he did not fail to observe their wish to please him.

[8.2.4] He used also to honour with presents from his table any one of his servants whom he took occasion to commend; and he had all of his servants' food served from his own table, for he thought that this would implant in them a certain amount of good-will, just as it does in dogs. And if he wished to have any one of his friends courted by the multitude, to such a one he would send presents from his table. And that device proved effective; for even to this day everybody pays more diligent court to those to whom they see things sent from the royal table; for they think that such persons must be in high favour and in a position to secure for them anything they may want. Moreover, it is not for these reasons only that that which is sent by the king gives delight, but the food that is sent from the king's board really is much superior in the gratification also that it gives. [8.2.5] That this, however, should be so is no marvel. For just as all other arts are developed to superior excellence in large cities, in that same way the food at the king's palace is also elaborately prepared with superior excellence. For in small towns the same workman makes chairs and doors and plows and tables, and often this same artisan builds houses, and even so he is thankful if he can only find employment enough to support him. And it is, of course, impossible for a man of many trades to be proficient in all of them. In large cities, on the other hand, inasmuch as many people have demands to make upon each branch of industry, one trade alone, and very often even less than a whole trade, is enough to support a man: one man, for instance, makes shoes for men, and another for women; and there are places even where one man earns a living by only stitching shoes, another by cutting them out, another by sewing the uppers together, while there is another who performs none of these operations but only assembles the parts. It follows, therefore, as a matter of course, that he who devotes himself to a very highly specialized line of work is bound to do it in the best possible manner.

[8.2.6] Exactly the same thing holds true also in reference to the kitchen: in any establishment where one and the same man arranges the dining couches, lays the table, bakes the bread, prepares now one sort of dish and now another, he must necessarily have things go as they may; but where it is all one man can do to stew meats and another to roast them, for one man to boil fish and another to bake them, for another to make bread and not every sort at that, but where it suffices if he makes one kind that has a high reputation--everything that is prepared in such a kitchen will, I think, necessarily be worked out with superior excellence.

[8.2.7] Accordingly, Cyrus far surpassed all others in the art of making much of his friends by gifts of food. And how he far surpassed in every other way of courting favour, I will now explain. Though he far exceeded all other men in the amount of the revenues he received, yet he excelled still more in the quantity of presents he made. It was Cyrus, therefore, who began the practice of lavish giving, and among the kings it continues even to this day. [8.2.8] For who has richer friends to show than the Persian king? Who is there that is known to adorn his friends with more beautiful robes than does the king? Whose gifts are so readily recognized as some of those which the king gives, such as bracelets, necklaces, and horses with gold-studded bridles? For, as everybody knows, no one over there is allowed to have such things except those to whom the king has given them. [8.2.9] And of whom else is it said that by the munificence of his gifts he makes himself preferred above even brothers and parents and children? Who else was ever in a position like the Persian king to punish enemies who were distant a journey of many months? And who, besides Cyrus, ever gained an empire by conquest and even to his death was called "father" by the people he had subdued? For that name obviously belongs to a benefactor rather than to a despoiler. [8.2.10] Moreover, we have discovered that he acquired the so-called "king's eyes" and "king's ears" in no other way than by bestowing presents and honours; for by rewarding liberally those who reported to him whatever it was to his interest to hear, he prompted many men to make it their business to use their eyes and ears to spy out what they could report to the king to his advantage. [8.2.11] As a natural result of this, many "eyes" and many "ears" were ascribed to the king. But if any one thinks that the king selected one man to be his "eye," he is wrong; for one only would see and one would hear but little; and it would have amounted to ordering all the rest to pay no attention, if one only had been appointed to see and hear. Besides, if people knew that a certain man was the "eye," they would know that they must beware of him. But such is not the case; for the king listens to anybody who may claim to have heard or seen anything worthy of attention. [8.2.12] And thus the saying comes about, "The king has many ears and many eyes"; and people are everywhere afraid to say anything to the discredit of the king, just as if he himself were listening; or to do anything to harm him, just as if he were present. Not only, therefore, would no one have ventured to say anything derogatory of Cyrus to any one else, but every one conducted himself at all times just as if those who were within hearing were so many eyes and ears of the king. I do not know what better reason any one could assign for this attitude toward him on the part of people generally than that it was his policy to do large favours in return for small ones.

[8.2.13] That he, the richest man of all, should excel in the munificence of his presents is not surprising; but for him, the king, to exceed all others in thoughtful attention to his friends and in care for them, that is more remarkable; and it is said to have been no secret that there was nothing wherein he would have been so much ashamed of being outdone as in attention to his friends. [8.2.14] People quote a remark of his to the effect that the duties of a good shepherd and of a good king were very much alike; a good shepherd ought, while deriving benefit from his flocks, to make them happy (so far as sheep can be said to have happiness), and in the same way a king ought to make his people and his cities happy, if he would derive benefits from them. Seeing that he held this theory, it is not at all surprising that he was ambitious to surpass all other men in attention to his friends. [8.2.15] And, among other proofs, Cyrus is said to have given Croesus one splendid practical demonstration of the correctness of this theory, when the latter warned him that by giving so much away he would make himself poor, whereas he was in a position to lay up in his house more treasures of gold than any other man."And how much gold, pray," Cyrus is said to have asked, "do you think I should have by this time, if I had been amassing it, as you propose, evesince I have been in power?"

[8.2.16] Croesus named some large sum."Well, then, Croesus," said Cyrus in reply, "send along with Hystaspas here a man in whom you have most confidence. And you, Hystaspas," said he to him, "go the round of my friends and tell them that I need money for a certain enterprise; for, in truth, I do need more. And bid them write down the amount they could each let me have, and affix their seals to each subscription, and give it to Croesus's messenger to deliver here."

[8.2.17] And when he had written down what he had said, he sealed the letter and gave it to Hystaspas to carry to his friends. And he included in it also a request that they all receive Hystaspas as his friend.And when he had made the round and Croesus's messenger had brought in the subscriptions, Hystaspas said: "King Cyrus, you should treat me also henceforth as a rich man; for, thanks to your letter, I have come back with a great number of presents."

[8.2.18] "Even in this man, Croesus," said Cyrus, "we have one treasure-house already. But as for the rest of my friends, look over the list, and add up the amounts, and see how much money is ready for me, if I need any for my use."Then Croesus is said to have added it up and to have found that there was many times as much subscribed as he had told Cyrus he should have in his treasury by this time, if he had been amassing it. [8.2.19] And when this became apparent, Cyrus is said to have remarked: "Do you observe, Croesus, that I, too, have my treasures? But you are proposing to me to get them together and hoard them in my palace, to put hired watchmen in charge of everything and to trust to them, and on account of those hoards to be envied and hated. I, on the other hand, believe that if I make my friends rich I shall have treasures in them and at the same time more trusty watchers both of my person and of our common fortunes than any hired guards I could put in charge. [8.2.20] And one more thing I must tell you: even I cannot eradicate from myself that passion for wealth which the gods have put into the human soul and by which they have made us all poor alike, but I, too, am as insatiate of wealth as other people are. [8.2.21] However, I think I am different from most people, in that others, when they have acquired more than a sufficiency, bury some of their treasure and allow some to decay, and some they weary themselves with counting, measuring, weighing, airing, and watching; and though they have so much at home, they never eat more than they can hold, for they would burst if they did, and they never wear more than they can carry, for they would be suffocated if they did; they only find their superfluous treasure a burden. [8.2.22] But I follow the leading of the gods and am always grasping after more. But when I have obtained what I see is more than enough for my needs, I use it to satisfy the wants of my friends; and by enriching men and doing them kindnesses I win with my superfluous wealth their friendship and loyalty, and from that I reap as my reward security and good fame--possessions that never decay or do injury from overloading the recipient; but the more one has of good fame, the greater and more attractive and lighter to bear it becomes, and often, too, it makes those who bear it lighter of heart.

[8.2.23] "And let me tell you, Croesus," he continued, "I do not consider those the happiest who have the most and keep guard of the most; for if that were so, those would be the happiest who keep guard on the city walls, for they keep guard of everything in the city. But the one who can honestly acquire the most and use the most to noble ends, him I count most happy."And it was evident that he practised what he preached.

[8.2.24] Besides this, he had observed that most people in days of health and strength make preparations that they may have the necessaries of life, and they lay up for themselves what will serve to supply the wants of healthy people; but he saw that they made no provision at all for such things as would be serviceable in case of sickness. He resolved, therefore, to work out these problems, and to that end he spared no expense to collect about him the very best physicians and surgeons and all the instruments and drugs and articles of food and drink that any one of them said would be useful--there were none of these things that he did not procure and keep in store at his palace. [8.2.25] And whenever any one fell sick in whose recovery he was interested, he would visit him and provide for him whatever was needed. And he was grateful to the physicians also, whenever any of them took any of his medical stores and with them effected a cure.

[8.2.26] These and many other such arts he employed in order to hold the first place in the affections of those by whom he wished to be beloved.And the games, in which Cyrus used to announce contests and to offer prizes from a desire to inspire in his people a spirit of emulation in what was beautiful and good--these games also brought him praise, because his aim was to secure practice in excellence. But these contests also stirred up contentions and jealousies among the nobles.

[8.2.27] Besides this, Cyrus had made a regulation that was practically a law, that, in any matter that required adjudication, whether it was a civil action or a contest for a prize, those who asked for such adjudication must concur in the choice of judges. It was, therefore, a matter of course that each of the contestants aimed to secure the most influential men as judges and such as were most friendly to himself. The one who did not win was always jealous of those who did, and disliked those of the judges who did not vote in his favour; on the other hand, the one who did win claimed that he had won by virtue of the justice of his cause, and so he thought he owed no thanks to anybody.

[8.2.28] And those also who wished to hold the first place in the affections of Cyrus were jealous of one another, just like other people (even in republics), so that in most cases the one would have wished to get the other out of the way sooner than to join with him in any work to their mutual interest.Thus it has been shown how he contrived that the most influential citizens should love him more than they did each other.

Book 8, Section 3

 [8.3.1] Next we shall describe how Cyrus for the first time drove forth in state from his palace; and that is in place here, for the magnificence of his appearance in state seems to us to have been one of the arts that he devised to make his government command respect. Accordingly, before he started out, he called to him those of the Persians and of the allies who held office, and distributed Median robes among them (and this was the first time that the Persians put on the Median robe); and as he distributed them he said that he wished to proceed in state to the sanctuaries that had been selected for the gods, and to offer sacrifice there with his friends. [8.3.2] "Come, therefore, to court before sunrise, dressed in these robes," said he, "and form in line as Pheraulas, the Persian, shall direct in my name; and when I lead the way, follow me in the order assigned to you. But if any one of you thinks that some other way would be better than that in which we shall now proceed, let him inform me as soon as we return, for everything must be arranged as you think best and most becoming."

[8.3.3] And when he had distributed among the noblest the most beautiful garments, he brought out other Median robes, for he had had a great many made, with no stint of purple or sable or red or scarlet or crimson cloaks. He apportioned to each one of his officers his proper share of them, and he bade them adorn their friends with them, "just as I," said he, "have been adorning you."

[8.3.4] "And you, Cyrus," asked one of those present, "when will you adorn yourself?""Why, do I not seem to you to be adorned myself when I adorn you?" he answered. "Be sure thif I can treat you, my friends, properly, I shall look well, no matter what sort of dress I happen to have on."

[8.3.5] So they went away, sent for their friends, and adorned them with the robes.Now Cyrus believed Pheraulas, that man of the common people, to be intelligent, to have an eye for beauty and order, and to be not indisposed to please him; (this was the same Pheraulas who had once supported his proposal that each man should be honoured in accordance with his merit;) so he called him in and with him planned how to arrange the procession in a manner that should prove most splendid in the eyes of his loyal friends and most intimidating to those who were disaffected. [8.3.6] And when after careful study they agreed on the arrangement, he bade Pheraulas see that the procession take place on the morrow exactly as they had decided was best. "And I have issued orders," said he, "that everybody shall obey you in regard to the ordering of the procession; but, in order that they may the more readily follow your directions, take these tunics here and give them to the officers of the lancers, and these cavalry mantles here to the commanders of the horse; and give the officers of the chariot forces also these other tunics."So he took them and carried them away. [8.3.7] And when the officers one after another saw him, they would say: "You must be a great man, Pheraulas, seeing that you are to command even us what we must do.""No, by Zeus," Pheraulas would answer; "not only not that, so it seems, but I am even to be one of the porters; at any rate, I am now carrying these two mantles here, the one for you, the other for some one else. You, however, shall have your choice."

[8.3.8] With that, of course, the man who was receiving the mantle would at once forget about his jealousy and presently be asking his advice which one to choose. And he would give his advice as to which one was better and say: "If you betray that I have given you your choice, you will find me a different sort of servant the next time I come to serve." And when Pheraulas had distributed everything as he had been instructed to do, he at once began to arrange for the procession that it might be as splendid as possible in every detail.

[8.3.9] When the next day dawned, everything was in order before sunrise; rows of soldiers stood on this side of the street and on that, just as even to this day the Persians stand, where the king is to pass; and within these lines no one may enter except those who hold positions of honour. And policemen with whips in their hands were stationed there, who struck any one who tried to crowd in.First in order, in front of the gates stood about four thousand lancers, four deep, and two thousand on either side the gates. [8.3.10] And all the cavalry-men had alighted and stood there beside their horses, and they all had their hands thrust through the sleeves of their doublets,1 just as they do even to this day when the king sees them. The Persians stood on the right side of the street, the others, the allies, on the left, and the chariots were arranged in the same way, half on either side.

[8.3.11] Then, when the palace gates were thrown open, there were led out at the head of the procession four abreast some exceptionally handsome bulls for Zeus and for the other gods as the magi directed; for the Persians think that they ought much more scrupulously to be guided by those whose profession is with things divine than they are by those in other professions. [8.3.12] Next after the bulls came horses, a sacrifice for the Sun; and after them came a chariot sacred to Zeus; it was drawn by white horses and with a yoke of gold and wreathed with garlands; and next, for the Sun, a chariot drawn by white horses and wreathed with garlands like the other. After that came a third chariot with horses covered with purple trappings, and behind it followed men carrying fire on a great altar.

[8.3.13] Next after these Cyrus himself upon a chariot appeared in the gates wearing his tiara upright, a purple tunic shot with white (no one but the king may wear such a one), trousers of scarlet dye about his legs, and a mantle all of purple. He had also a fillet about his tiara, and his kinsmen also had the same mark of distinction, and they retain it even now. [8.3.14] His hands he kept outside his sleeves.1 With him rode a charioteer, who was tall, but neither in reality nor in appearance so tall as he; at all events, Cyrus looked much taller.And when they saw him, they all prostrated themselves before him, either because some had been instructed to begin this act of homage, or because they were overcome by the splendour of his presence, or because Cyrus appeared so great and so goodly to look upon; at any rate, no one of the Persians had ever prostrated himself before Cyrus before.

[8.3.15] Then, when Cyrus's chariot had come forth, the four thousand lancers took the lead, and the two thousand fell in line on either side of his chariot; and his mace-bearers, about three hundred in number, followed next in gala attire, mounted, and equipped with their customary javelins. [8.3.16] Next-came Cyrus's private stud of horses, about two hundred in all, led along with gold-mounted bridles and covered over with embroidered housings. Behind these came two thousand spearmen, and after them the original ten thousand Persian cavalry, drawn up in a square with a hundred on each side; and Chrysantas was in command of them. [8.3.17] Behind them came ten thousand other Persian horsemen arranged in the same way with Hystaspas in command, and after them ten thousand more in the same formation with Datamas as their commander; following them, as many more with Gadatas in command. [8.3.18] And then followed in succession the cavalry of the Medes, Armenians, Hyrcanians, Cadusians, and Sacians; and behind the cavalry came the chariots ranged four abreast, and Artabatas, a Persian, had command of them.

[8.3.19] And as he proceeded, a great throng of people followed outside the lines with petitions to present to Cyrus, one about one matter, another about another. So he sent to them some of his mace-bearers, who followed, three on either side of his chariot, for the express purpose of carrying messages for him; and he bade them say that if any one wanted anything of him, he should make his wish known to some one of his cavalry officers and they, he said, would inform him. So the people at once fell back and made their way along the lines of cavalry, each considering what officer he should approach.

[8.3.20] From time to time Cyrus would send some one to call to him one by one those of his friends whom he wished to have most courted by the people, and would say to them: "If any one of the people following the procession tries to bring anything to your attention, if you do not think he has anything worth while to say, pay no attention to him; but if any one seems to you to ask what is fair, come and tell me, so that we may consult together and grant the petition."

[8.3.21] And whenever he sent such summons, the men would ride up at full speed to answer it, thereby magnifying the majesty of Cyrus's authority and at the same time showing their eagerness to obey. There was but one exception: a certain Dai+phernes, a fellow rather boorish in his manners, though that he would show more independence if he did not obey at once. [8.3.22] Cyrus noticed this; and so, before Dai+phernes came and talked with him, he sent one of his mace-bearers privately to say that he had no more need of him; and he did not send for him again. [8.3.23] But when a man who was summoned later than Dai+phernes rode up to him sooner than he, Cyrus gave him one of the horses that were being led in the procession and gave orders to one of the macebearers to have it led away for him wherever he should direct. And to those who saw it it seemed to be a mark of great honour, and as a consequence of tevent many more people paid court to that man.

[8.3.24] So, when they came to the sanctuaries, they performed the sacrifice to Zeus and made a holocaust of the bulls; then they gave the horses to the flames in honour of the Sun; next they did sacrifice to the Earth, as the magi directed, and lastly to the tutelary heroes of Syria. [8.3.25] And after that, as the locality seemed adapted to the purpose, he pointed out a goal about five stadia distant and commanded the riders, nation by nation, to put their horses at full speed toward it. Accordingly, he himself rode with the Persians and came in far ahead of the rest, for he had given especial attention to horsemanship. Among the Medes, Artabazus won the race, for the horse he had was a gift from Cyrus; among the Assyrians who had revolted to him, Gadatas secured the first place; among the Armenians, Tigranes; and among the Hyrcanians, the son of the master of the horse; but among the Sacians a certain private soldier with his horse actually outdistanced the rest by nearly half the course. [8.3.26] Thereupon Cyrus is said to have asked the young man if he would take a kingdom for his horse."No," answered he; "I would not take a kingdom for him, but I would take the chance of laying up a store of gratitude with a brave man."

[8.3.27] "Aye," said Cyrus, "and I will show you where you could not fail to hit a brave man, even if you throw with your eyes shut.""All right, then," said the Sacian; "show me; and I will throw this clod here." And with that he picked one up.

[8.3.28] And Cyrus pointed out to him the place where most of his friends were. And the other, shutting his eyes, let fly with the clod and hit Pheraulas as he was riding by; for Pheraulas happened to be carrying some message under orders from Cyrus. But though he was hit, he did not so much as turn around but went on to attend to his commission.

[8.3.29] The Sacian opened his eyes and asked whom he had hit."None of those here, by Zeus," said Cyrus."Well, surely it was not one of those who are not here," said the youth."Yes, by Zeus," said Cyrus, "it was; you hit that man who is riding so fast along the line of chariots yonder.""And why does he not even turn around?" said the youth.

[8.3.30] "Because he is crazy, I should think," answered Cyrus.On hearing this, the young man went to find out who it was. And he found Pheraulas with his chin covered with dirt and blood, for the blood had flowed from his nose where he had been struck; and when he came up to him he asked him if he had been hit.

[8.3.31] "As you see," he answered."Well then," said the other, "I will make you a present of this horse.""What for?" asked Pheraulas.Then the Sacian related the circumstances and finally said: "And in my opinion, at least, I have not failed to hit a brave man."

[8.3.32] "But you would give him to a richer man than I, if you were wise," answered Pheraulas. "Still, even as it is, I will accept him. And I pray the gods, who have caused me to receive your blow, to grant me to see that you never regret your gift to me. And now," said he, "mount my horse and ride away; I will join you presently."Thus they made the exchange.Of the Cadusians, Rhathines was the winner.

[8.3.33] The chariots also he allowed to race by divisions; to all the winners he gave cups and cattle, so that they might sacrifice and have a banquet. He himself, then, took the ox as his prize, but his share of the cups he gave to Pheraulas because he thought that that officer, as grand marshal, had managed the procession from the palace admirably.

[8.3.34] The procession of the king, therefore, as thus instituted by Cyrus, continues even so unto this day, except that the victims are omitted when the king does not offer sacrifice.When it was all over, they went back to the city to their lodgings--those to whom houses had been given, to their homes; those who had none, to their company's quarters.

[8.3.35] Pheraulas invited to his house the Sacian also, who had given him his horse, and entertained his new friend there and made bountiful provision for him in every way; and when they had dined, he filled up the cups that he had received from Cyrus, drank to his health, and then gave him the cups.

[8.3.36] And when the Sacian saw the many beautiful coverlets, the many beautiful pieces of furniture, and the large number of servants, he said: "Pray tell me, Pheraulas, were you a rich man at home, too?"

[8.3.37] "Rich, indeed!" answered Pheraulas; "nay rather, as everybody knows, one of those who lived by the labour of their hands. To be sure, my father, who supported us by hard labour and close economy on his own part, managed to give me the education of the boys; but when I became a young man, he could not support me in idleness, and so he took me off to the farm and put me to work. [8.3.38] And there, as long as he lived, I, in turn, supported him by digging and planting a very little plot of ground. It was really not such a very bad plot of ground, but, on the contrary, the most honest; for all the seed that it received it returned fairly and honestly, and yet with no very great amount of interest. And sometimes, in a fit of generosity, it would even return to me twice as much as it received. Thus, then, I used to live at home; but now everything that you see has been given to me by Cyrus."

[8.3.39] "What a happy fellow you must be," said the Sacian, "for every reason, but particularly because from being poor you have become rich. For you must enjoy your riches much more, I think, for the very reason that it was only after being hungry for wealth that you became rich."

[8.3.40] "Why, do you actually suppose, my Sacian friend," answered Pheraulas, "that the more I own, the more happily I live? You are not aware," he went on, "that it gives me not one whit more pleasure to eat and drink and sleep now than it did when I was poor. My only gain from having so much is that I am obliged to take care of more, distribute more to others, and have the trouble of looking after more than I used to have. [8.3.41] For now many domestics look to me for food, many for drink, and many for clothes, while some need doctors; and one comes to me with a tale about sheep attacked by wolves, or of oxen killed by falling over a precipice, or to say that some disease has broken out among the cattle. And so it looks to me," said Pheraulas, "as if I had more trouble now through possessing much than I used to have from possessing little."

[8.3.42] "But still, by Zeus," said the Sacian, "when everything is going well, you must at the sight of so many blessings be many times as happy as I.""The pleasure that the possession of wealth gives, my good Sacian," said Pheraulas, "is not nearly so great as the pain that is caused by its loss. And you shall be convinced that what I say is true: for not one of those who are rich is made sleepless for joy, but of those who lose anything you will not see one who is able to sleep for grief."

[8.3.43] "Not so, by Zeus," said the Sacian; "but of those who get anything not one could you see who gets a wink of sleep for very joy."

[8.3.44] "True," said the other; "for, you see, if having were as pleasant as getting, the rich would be incomparably happier than the poor. But, you see, my good Sacian, it is also a matter of course that he who has much should also spend much both in the service of the gods and for his friends and for the strangers within his gates. Let me assure you, therefore, that any one who takes inordinate pleasure in the possession of money is also inordinately distressed at having to part with it."

[8.3.45] "Aye, by Zeus," answered the Sacian; "but I am not one of that sort; my idea of happiness is both to have much and also to spend much."

[8.3.46] "In the name of the gods, then," said Pheraulas, "please make yourself happy at once and make me h, too! Take all this and own it and use it as you wish. And as for me, you need do no more than keep me as a guest--aye, even more sparingly than a guest, for I shall be content to share whatever you have."

[8.3.47] "You are joking," said the Sacian.But Pheraulas assured him with an oath that he was really in earnest in what he proposed. "And I will get you other favours besides from Cyrus, my Sacian--exemption from attending at court and from serving in the field; you may just stay at home with your wealth. I will attend to those other duties for you as well as for myself; and if I secure anything more of value either through my attendance upon Cyrus or from some campaign, I will bring it to you, so that you may have still more wealth at your command. Only deliver me from this care. For if you will relieve me of its burden, I think you will do a great service also to Cyrus as well as to myself."

[8.3.48] When they had thus talked things over together, they came to an agreement according to this last suggestion and proceeded to act upon it. And the one thought that he had been made a happy man because he had command of great riches, while the other considered himself most blessed because he was to have a steward who would give him leisure to do only whatever was pleasant to him.

[8.3.49] Now, Pheraulas was naturally a "good fellow," and nothing seemed to him so pleasant or so useful as to serve other people. For he held man to be the best and most grateful of all creatures, since he saw that when people are praised by any one they are very glad to praise him in turn; and when any one does them a favour, they try to do him one in return; when they recognize that any one is kindly disposed toward them they return his good-will; and when they know that any one loves them they cannot dislike him; and he noticed especially that they strive more earnestly than any other creature to return the loving care of parents both during their parents' lifetime and after their death; whereas all other creatures, he knew, were both more thankless and more unfeeling than man.

[8.3.50] And so Pheraulas was greatly delighted to think that he could be rid of the care of all his worldly goods and devote himself to his friends; and the Sacian, on his part, was delighted to think that he was to have much and enjoy much. And the Sacian loved Pheraulas because he was always bringing him something more; and Pheraulas loved the Sacian because he was willing to take charge of everything; and though the Sacian had continually more in his charge, none the more did he trouble Pheraulas about it.Thus these two continued to live.

8,3,10,n1. The Persians were obliged, in the presence of the king, to thrust their hands inside the sleeves of their doublets in token of their submission to royalty: moreover, with the hands thus withdrawn, no act of violence was possible. Cyrus, the Younger, is said to have had two of his kinsmen executed for their failure to observe this regulation. Xen. Hell. 2.1.8

8,3,14,n1. The Persians were obliged, in the presence of the king, to thrust their hands inside the sleeves of their doublets in token of their submission to royalty: moreover, with the hands thus withdrawn, no act of violence was possible. Cyrus, the Younger, is said to have had two of his kinsmen executed for their failure to observe this regulation. Xen. Hell. 2.1.8

Book 8, Section 4

 [8.4.1] When Cyrus had sacrificed and was celebrating his victory with a banquet, he invited in those of his friends who showed that they were most desirous of magnifying his rule and of honouring him most loyally. He invited with them Artabazus the Mede, Tigranes the Armenian, Gobryas, and the commander of the Hyrcanian horse.

[8.4.2] Now Gadatas was the chief of the mace-bearers, and the whole household was managed as he directed. Whenever guests dined with Cyrus, Gadatas did not even take his seat, but attended upon them. But when they were by themselves, he would dine with Cyrus, for Cyrus enjoyed his company. And in return for his services he received many valuable presents from Cyrus himself and, through Cyrus's influence, from others also.

[8.4.3] So when invited guests came to dinner, he did not assign them their seats at random, but he seated on Cyrus's left the one for whom he had the highest regard, for the left side was more readily exposed to treacherous designs than the right; and the one who was second in esteem he seated on his right, the third again on the left, the fourth on the right, and so on, if there were more.

[8.4.4] For he thought it a good plan to show publicly how much regard he had for each one, because where people feel that the one who merits most will neither have his praise proclaimed nor receive a prize, there is no emulation among them; but where the most deserving is seen to receive the most preferment, there all are seen to contend most eagerly for the first place.

[8.4.5] Accordingly, Cyrus thus made public recognition of those who stood first in his esteem, beginning even with the places they took when sitting or standing in his company. He did not, however, assign the appointed place permanently, but he made it a rule that by noble deeds any one might advance to a more honoured seat, and that if any one should conduct himself ill he should go back to one less honoured. And Cyrus felt it a discredit to himself, if the one who sat in the seat of highest honour was not also seen to receive the greatest number of good things at his hands. And we observe, furthermore, that this custom introduced in the time of Cyrus continues in force even to our own times.

[8.4.6] Now, when they were at dinner, it struck Gobryas as not at all surprising that there was a great abundance of everything upon the table of a man who ruled over wide domains; but what did excite his wonder was that Cyrus, who enjoyed so great good fortune, should never consume by himself any delicacy that he might receive, but took pains to ask his guests to share it, and that he often saw him send even to some of his friends who were not there something that he happened to like very much himself. [8.4.7] And so when the dinner was over and Cyrus had sent around to others all that was left from the meal--and there was a great deal left--Gobryas could not help remarking: "Well, Cyrus, I used to think that you surpassed all other men in that you were the greatest general; and now, I swear by the gods, you seem actually to excel even more in kindness than in generalship."

[8.4.8] "Aye, by Zeus," answered Cyrus; "and what is more, I assure you that I take much more pleasure in showing forth my deeds of kindness than ever I did in my deeds of generalship.""How so?" asked Gobryas."Because," said he, "in the one field, one must necessarily do harm to men; in the other, only good."

[8.4.9] Later, when they were drinking after their meal, Hystaspas asked: "Pray, Cyrus, would you be displeased with me, if I were to ask you something that I wish to know from you?""Why, no; by the gods, no," he answered; "on the contrary, I should be displeased with you if I found that you refrained from asking something that you wished to ask.""Tell me, then," said the other, "did I ever fail to come when you sent for me?""Hush!"2 said Cyrus."Or, obeying, did I ever obey reluctantly?""No; nor that.""Or did I ever fail to do your bidding in anything?""I make no such accusation," answered Cyrus."And is there anything I did that you found me doing otherwise than eagerly or cheerfully?""That, least of all," answered Cyrus.

[8.4.10] "Then why, in heaven's name, Cyrus," he said, "did you put Chrysantas down for a more honourable place than mine?""Am I really to tell you?" asked Cyrus."By all means," answered Hystaspas."And you, on your part, will not be angry with me when you hear the truth?"

[8.4.11] "Nay rather," said he, "I shall be more than glad, if I find that I am not being slighted.""Well then," said Cyrus, "in the first place, Chrysantas here did not wait to be sent for, but presented himself for our service even before he was called; and in the second place, he has always done not only what was ordered but all that he himself saw was better for us to have done. Again, whenever it was necessary to send some communication to the allies, he would give me advice as to what he thought proper for me to say; and whenever he saw that I wished the allies to know about something, but that I felt some hesitation in saying anything about myself, he would always make it known to them, giving it as his own opinion. And so, in these matters at least, what reason is there why he should not be of more use to me even than I am myself? And finally, he always insists that what he has is enough for him, while he is manifestly always on the lookout for some new acquisition that would be of advantage to me, and takes much more pleasure and joy in my good fortune than I do myself."

[8.4.12] "By Hera," said Hystaspas in reply, "I am glad at any rate that I asked you this question, Cyrus.""Why so, pray?" asked Cyrus."Because I too shall try to do as he does," said he. "Only I am not sure about one thing--I do not know how I could show that I rejoice at your good fortune. Am I to clap my hands or laugh or what must I do?""You must dance the Persian dance,"1 suggested Artabazus.At this, of course, there was a laugh. [8.4.13] But, as the banquet proceeded, Cyrus put this question to Gobryas: "Tell me, Gobryas," said he, "would you be more ready to consent now to give your daughter to one of my friends here than you were when first you joined us?""Well," answered Gobryas, "shall I also tell the truth?""Aye, by Zeus," answered Cyrus; "surely no question calls for a falsehood.""Well, then," he replied, "I should consent much more readily now, I assure you.""And would you mind telling us why?" asked Cyrus."Certainly not.""Tell us, then,"

[8.4.14] "Because, while at that time I saw them bear toils and dangers with cheerfulness, now I see them bear their good fortune with self-control. And to me, Cyrus, it seems harder to find a man who can bear good fortune well than one who can bear misfortune well; for it is the former that engenders arrogance in most men; it is the latter that inspires in all men self-control."

[8.4.15] "Hystaspas, did you hear that saying of Gobryas?" asked Cyrus."Yes, by Zeus," he answered; "and if he has many such things to say, he will find me a suitor for his daughter's hand much sooner than he would if he should exhibit to me a great number of goblets."

[8.4.16] "I promise you," said Gobryas, "that I have a great number of such saws written down, and I will not begrudge them to you, if you get my daughter to be your wife. But as to the goblets," said he, "inasmuch as you do not seem to appreciate them, I rather think I shall give them to Chrysantas here, since he also has usurped your place at table."

[8.4.17] "And what is more, Hystaspas--yes, and you others here," said Cyrus, "if you will let me know whenever any one of you is proposing to marry, you will discover what manner of assistant I, too, shall be to you."

[8.4.18] "And if any one has a daughter to give in marriage," said Gobryas, "to whom is he to apply?""To me," said Cyrus; "for I am exceedingly skilled in that art.""What art?" asked Chrysantas.

[8.4.19] "In knowing what sort of match would suit each one of you.""Tell me, then, for heaven's sake," said Chrysantas, "what sort of wife you think would suit me best."

[8.4.20] "In the first place," said he, "she must be small; for you are small yourself; and if you marry a tall woman and wish to kiss her when she is standing up straight, you will have to jump for it, like a puppy.""You are quite right in that provision for me," said he; "and I should never get my kiss, for I am no jumper at all."

[8.4.21] "And in the next place," Cyrus went on, "a snub-nosed woman would suit you admirably.""Why so?""Because," was the answer, "your own nose is so hooked; and hookedness, I assure you, would be the very proper mate for snubbiness.""Do you mean to say also," said the other, "that a supperless wife would suit one who has had a good dinner, like me now?""Aye, by Zeus," answered Cyrus; "for the stomach of one who has eaten heartily bows out, but that of one who has not eaten bows in."

[8.4.22] "Then, in heaven's name," said Chrysantas, "could you tell us what sort of wife would suit a frigid king?"2At this, of course, Cyrus burst out laughing, as did also all the rest.

[8.4.23] "I envy you for that, Cyrus," said Hystaspas while they were still laughing, "more than for anything else in your kingdom.""Envy me for what?" asked Cyrus."Why, that, frigid as you are, you can still make us laugh.""Well," said Cyrus, "and would you not give a great deal to have made these jokes and to have them reported to the lady with whom you wish to have the reputation of being a witty fellow?"Thus, then, these pleasantries were exchanged.

[8.4.24] After this he brought out some articles of feminine adornment for Tigranes and bade him give them to his wife, because she had so bravely accompanied her husband throughout the campaigns; to Artabazus he gave a golden goblet and to the Hyrcanian a horse and many other beautiful presents. "And you, Gobryas," he said, "I will present with a husband for your daughter."

[8.4.25] "You will please present him with me, then, will you not," said Hystaspas, "that so I may get the collection of proverbs?""Ah, but have you property enough to match the girl's fortune?" asked Cyrus."Yes, by Zeus," he answered, "and several times over.""And where is this property of yours?" asked Cyrus."Right there," said he, "in your chair; for you are a friend of mine.""I am satisfied," said Gobryas; and at once stretching out his right hand he added: "Give him to me, Cyrus; I will accept him."

[8.4.26] And Cyrus took Hystaspas by the right hand and placed it in the hand of Gobryas, and he received it. And then Cyrus gave Hystaspas many splendid gifts to send to the young lady. But Chrysantas he drew to himself and kissed him.

[8.4.27] "By Zeus, Cyrus," cried Artabazus, "the cup which you have given me is not of the same gold as the present you have given Chrysantas!""Well," said he, "I will give you the same gift.""When?" asked the other."Thirty years from now," was the answer."I shall wait for it, then," said he, "and not die before I get it; so be getting ready."And thus that banquet came to an end. And as they rose to depart, Cyrus also rose and escorted them to the doors.

[8.4.28] On the following day he dismissed to their several homes all those who had volunteered to be his allies, except such as wished to settle near him. To those who stayed he gave houses and lands which even to this day are in the possession of their descendants; these, moreover, were mostly Medes and Hyrcanians. And to those who went home he gave many presents and sent both officers and privates well contented on their way.

[8.4.29] Next he divided also among his own soldiers the spoil that he had obtained at Sardis. To the generals and to his own aides-de-camp he gave the choicest portions--to each, according to his merit--and then distributed the rest; and in assigning to the generals their proper portions he left it to their discretion to distribute it as he had distributed to them. [8.4.30] And they apportioned all the rest, each officer examining into the merits of his subordinate officers; and what was left to the last, the corporals, inquiring into the merits of the private soldiers under their command, gave to each according to his deserts. And so all were in receipt of their fair share.

[8.4.31] And when they had received what was then given them, some spoke concerning Cyrus in this vein: "He must be keeping an abundance himself, one would think, seeing that he has given so much to each one of us.""Abundance, indeed!" somothers would say; "Cyrus is not of the sort to make money for himself; he takes more pleasure in giving than in keeping."

[8.4.32] And when Cyrus heard of these remarks and opinions about himself, he called together his friends and all his staff-officers and addressed them as follows: "My friends, I have in my time seen fellows who wished to have the reputation of possessing more than they had, for they supposed that they would thus be thought fine gentlemen; but to me," said he, "it seems that such persons bring upon themselves the very reverse of what they wish. For if any man enjoy the reputation of having great wealth and do not appear to help his friends in a manner worthy of his abundance--that, it seems to me at least, fixes upon him the stigma of being a mean sort.2

[8.4.33] "On the other hand," he continued, "there are some who wish to keep it a secret how much they do possess. It seems to me, then, that these also are mean toward their friends. For oftentimes their friends are in need and, because they are ignorant of the truth, they say nothing to their comrades about their difficulties, and really suffer want.

[8.4.34] "To me, however," he went on, "it seems the most straightforward way for a man to let the extent of his means be known and to strive in proportion to them to show himself a gentleman. And so I wish to show you all that I have, as far as it is possible for you to see, and to give you an account of it, in so far as it is impossible for you to see it."

[8.4.35] With these words, he showed them many splendid possessions and gave them an account of those that were so stored away as not to be easily viewed. And in conclusion he said: [8.4.36] "All this, my friends, you must consider mine no more than your own; for I have been collecting it, not that I might spend it all myself or use it up all alone (for I could not), but that I might on every occasion be able to reward any one of you who does something meritorious, and also that, if any one of you thinks he needs something, he might come to me and get whatever he happens to want."Such was his speech.

8,4,9,n2. The Greek says: "Speak words of good omen"--i.e., preserve auspicious silence.

8,4,12,n1. What the "Persian dance" was is not known; hence we miss the whole point of the joke. Obviously, however it was a dance with many gesticulations. At all events, Artabazus introduces his jest about the dance only to cut short the maudlin talk of Hystaspas.

8,4,22,n2. On the principle of opposites just described, the man who is psuchros "frigid," "cold-blooded" should have a wife who is thermê. In 23 psuchros is used in another sense--"frigid" or "dull" in his humour.

8,4,32,n2. eleutherios and aneleutheria have both a double meaning: (1) of free or mean extraction, and (2) of free (liberal) or miserly character.

Book 8, Section 5

 [8.5.1] When it seemed to him that affairs in Babylon were sufficiently well organized for him to absent himself from the city, he began to make preparations for his journey to Persia and issued instructions to the others accordingly. And as soon as he had got together in sufficient quantity, as he believed, everything that he thought he should need, he started at once.

[8.5.2] We will relate here in how orderly a manner his train packed up, large though it was, and how quickly they reached the place where they were due. For wherever the great king encamps, all his retinue follow him to the field with their tents, whether in summer or in winter.

[8.5.3] At the very beginning Cyrus made this rule, that his tent should be pitched facing the east; and then he determined, first, how far from the royal pavilion the spearmen of his guard should have their tent; next he assigned a place on the right for the bakers, on the left for the cooks, on the right for the horses, and on the left for the rest of the pack-animals And everything else was so organized that every one knew his own place in camp--both its size and its location.

[8.5.4] And when they come to pack up again, every one gets together the things that it is his business to use and others in turn pack them upon the animals, so that the baggage-men all come at the same time to the things they were appointed to transport, and all at the same time pack the things upon their several animals. Thus the amount of time needed for striking a single tent suffices for all.

[8.5.5] The unpacking also is managed in this same manner; and in order to have all the necessaries ready at the right time, each one has assigned to him likewise the part that he is to do. In this way th