by Xenophon
He ordered the Babylonians, moreover, to go on tilling their lands, to pay their tribute, and to serve those to whom they had severally been assigned; and he directed the Persians who had shared in the expedition and as many of the allies as chose to remain with him to address those who had fallen to their share as a master would his servants. [37]
After this, Cyrus conceived a desire to establish himself as he thought became a king, but he decided to do it with the approval of his friends, in such a way that his public appearances should be rare and solemn and yet excite as little jealousy as possible. So he adopted the following plan: at day-break he would take his station in a place that seemed to him to be adapted to the purpose and there receive all who had any matter to bring before him, give them an answer, and send them away. [38] But when people learned that he was holding audience, they came in an unmanageable throng, and as they crowded up to get in there was no end of trickery and contention. [39] And his attendants would admit them, making the best discrimination they could.
But whenever any of his personal friends managed to push their way through the throng and catch his eye, Cyrus would stretch out his hand, draw them up to him, and say: “Just wait, friends, until we get rid of the crowd, and then we will enjoy each other’s company quietly.” So his friends would wait, but the throng would stream in greater and greater, so that evening would set in before he had leisure to share his friends’ company. [40] So Cyrus would say: “Gentlemen, it is now time to separate; come tomorrow morning; for I, too, have something to talk over with you.”
Upon hearing this, his friends gladly departed, running from his presence, for they had paid the penalty for ignoring all the wants of nature. Thus then they went to rest. [41]
On the following day, Cyrus went to the same place and long before his friends came, there was a much greater crowd of people standing there desiring audience with him. So Cyrus stationed a large circle of Persian lancers about him and gave orders that no one should be admitted except his friends and the officers of the Persians and the allies. [42] And when they had come together, Cyrus addressed them as follows: “Friends and allies, we cannot possibly find any fault with the gods that all that we wished for so far has not been fulfilled. However, if great success is to have such consequences that a man is not to be able to have some leisure for himself nor time to enjoy himself with his friends, I am ready to bid farewell to that sort of happiness. [43] For yesterday, too, you saw, of course, that although we began at dawn to give audience to those who came to see us, we did not get through before evening; and now you see that these others, who are here in greater numbers than came yesterday, will give us even more trouble. [44] If, therefore, one is to sacrifice oneself to such affairs, I reckon that you will have but a small part in my society or I in yours; while in myself I know that I shall certainly have no part at all. [45]
“I see also,” he went on, “still another absurd feature in all this: while my affection for you is, as you know, what it naturally ought to be, of these who stand about here I know few or none; and yet all these have made up their minds that if they can get ahead of you in crowding in, they will obtain what they wish from me before you can. Now what I expected all such to do, if any one wanted anything from me, was to get into favour with you as my friends and ask you for an introduction. [46]
“Perhaps some one may ask why I did not adopt this arrangement in the beginning instead of making myself accessible to all. It was, I answer, because I realized that the demands of war made it necessary for a commander not to be behind others in finding out what he ought to know nor in doing what it is expedient that he should do. And I thought generals who were seldom to be seen often neglected much that needed to be done. [47]
“But now that this most toilsome war is really over, it seems to me that I, too, am entitled to find some relaxation of spirit. So, while I am in doubt as to what I could do to harmonize our interests and those of the others for whom we must care, let any one who sees what is to the best advantage give me a word of counsel.” [48]
Thus Cyrus spoke. After him Artabazus arose — the man who had once claimed to be his kinsman — and said: “I am very glad, Cyrus, that you have opened this discussion. For when you were still a lad, I was very anxious even from the first to be a friend of yours; but when I saw that I could be of no use to you, I shrank from approaching you. [49] But when you once happened to need even my services to publish among the Medes the concession obtained from Cyaxares, I reasoned that, if I gave you my earnest support in this, I then might be your intimate friend and talk with you as much as I pleased. Now that particular commission was executed in such a way as to call for your approval. [50]
“After that, the Hyrcanians were the first to become our friends, and at a time, too, when we were very hungry for allies, so that in our affection for them we all but carried them around in our arms. And after that, when the enemy’s camp was taken, you did not have any time to concern yourself about me, I suppose, and I did not blame you. [51] Next, Gobryas became our friend, and I was glad; and then Gadatas; and then it was hard work to get any share of your attention. When, however, both the Sacians and the Cadusians had become our allies, you must needs show them proper attention, for they also were attentive to you. [52]
“When we came back to the place from which we had started, I saw you busy with horses and chariots and engines, but I thought that as soon as you had leisure from these distractions you would have some time to think of me. Still, when the terrible news came that the whole world was assembling against us, I realized that that was a matter of paramount importance; but if it should turn out successfully, then at last I thought I might be sure that the intercourse between me and you would be unstinted. [53]
“And now we have won the great battle and have Sardis and Croesus in subjection; we have taken Babylon and subjugated everything; and yet yesterday, by Mithras, if I had not fought my way through the crowd with my fists, I vow I could not have got near you. However, when you took me by the hand and bade me stay by you, I was the object of all envious eyes, for having spent a whole day with you — without a thing to eat or drink. [54] If, therefore, it can now be so arranged that we, who have proved ourselves most deserving, shall have the largest share of your company, well and good; if not, I am ready once again to make a proclamation in your name to the effect that all shall keep away from you, except us who have been your friends from the beginning.” [55]
At this Cyrus laughed as did many others. Then Chrysantas, the Persian, rose and spoke as follows: “Well, Cyrus, it was hitherto quite proper for you to make yourself approachable, for the reasons you have yourself assigned and also because we were not the ones whose favour you most needed to win; for we were with you for our own sakes. But it was imperative for you in every way to win the affections of the multitude, so that they might consent to toil and risk their lives with us as gladly as possible. [56] But now, seeing that you do not hold your power by this method alone but are in a position in still other ways to win the hearts of those whom it is of advantage for you to win, it is meet that you should now have a home. Else what enjoyment would you have of your power, if you alone were to have no hearth and home of your own? For there is no spot on earth more sacred, more sweet, or more dear than that. And finally,” he said, “do you not think that we also should be ashamed to see you living in discomfort, out of doors, while we ourselves lived in houses and seemed to be better off than you?” [57]
When Chrysantas had finished his speech, many supported him in the same tenor. After that, Cyrus moved into the royal palace, and those who had charge of the treasures brought from Sardis delivered them there. And after he took possession, Cyrus sacrificed first to Hestia, then to sovereign Zeus, and then to any other god that the magi suggested. [58]
This done, he began at once to organize the rest of his court. And as he considered his own situation, that he was undertaking to hold sway over many people, and preparing to dwell in the greatest of all famo
us cities, and that that city was as hostile to him as a city could be to any man — as he reflected on this, he decided that he needed a body-guard. [59]
And as he realized that men are nowhere an easier prey to violence than when at meals or at wine, in the bath, or in bed and asleep, he looked around to see who were the most faithful men that he could have around him at such times; and he held that no man was ever faithful who loved any one else better than the one who needed his protection. [60] Those, therefore, who had children or congenial wives or sweethearts, such he believed were by nature constrained to love them best. But as he observed that eunuchs were not susceptible to any such affections, he thought that they would esteem most highly those who were in the best position to make them rich and to stand by them, if ever they were wronged, and to place them in offices of honour; and no one, he thought, could surpass him in bestowing favours of that kind. [61] Besides, inasmuch as eunuchs are objects of contempt to the rest of mankind, for this reason, if for no other, they need a master who will be their patron; for there is no man who would not think that he had a right to take advantage of a eunuch at every opportunity unless there were some higher power to prevent his doing so; but there is no reason why even a eunuch should not be superior to all others in fidelity to his master. [62] But he did not admit what many might very easily be inclined to suppose, that eunuchs are weaklings; and he drew this conclusion also from the case of other animals: for instance, vicious horses, when gelded, stop biting and prancing about, to be sure, but are none the less fit for service in war; and bulls, when castrated, lose somewhat of their high spirit and unruliness but are not deprived of their strength or capacity for work. And in the same way dogs, when castrated, stop running away from their masters, but are no less useful for watching or hunting. [63] And men, too, in the same way, become gentler when deprived of this desire, but not less careful of that which is entrusted to them; they are not made any less efficient horsemen, or any less skilful lancers, or less ambitious men. [64] On the contrary, they showed both in times of war and in hunting that they still preserved in their souls a spirit of rivalry; and of their fidelity they gave the best proof upon the fall of their masters, for no one ever performed acts of greater fidelity in his master’s misfortunes than eunuchs do. [65] And if it is thought with some justice that they are inferior in bodily strength, yet on the field of battle steel makes the weak equal to the strong. Recognizing these facts, he selected eunuchs for every post of personal service to him, from the door-keepers up. [66]
But, as he deemed this guard insufficient in view of the multitude of those who bore him ill-will, he looked around to see whom he could find among the rest who would be the most trustworthy guards about the palace. [67] Now he knew that the Persians on account of their poverty lived in the greatest privation at home and were accustomed to a life of the hardest toil, because their country was rugged and they had to work with their own hands; so he believed that they would especially welcome life with him. [68] Accordingly, he took from among them ten thousand spearmen, who kept guard about the palace day and night, whenever he was in residence; but whenever he went away anywhere, they went along drawn up in order on either side of him. [69]
And since he considered that all Babylon, too, stood in need of adequate protection, whether he himself happened to be at home or abroad, he stationed there also an adequate garrison, and he arranged that the Babylonians should furnish the money for their wages, for it was his aim that this people should be as destitute of resources as possible, so that they might be as submissive and as easily restrained as possible. [70]
This guard that he then established about himself and in the city of Babylon is maintained on the same footing even to this day. And as he studied how his whole empire might be held together and at the same time enlarged, he reflected that these mercenaries were not so much better men than those he had made subject as they were inferior in number; and he realized that the brave men, who with the aid of the gods had brought him victory, must be kept together and that care must be exercised that they should not abandon their practice of virtue. [71] But in order that he might not seem to be issuing orders to them, but that they also might of themselves recognize that this was the best course for them and so abide in virtue and cultivate it, he collected the peers and all who were men of influence, together with such as seemed to him most worthy sharers of his toil and its rewards; [72] and when they had come together he addressed them as follows:
“Friends and allies, thanks be above all to the gods that they have vouchsafed to us to obtain all that we thought we deserved. For now we are in possession of broad and fertile lands and of subjects to support us by tilling them; we have houses also and furniture in them. [73] And let not one of you think that in having these things he has what does not belong to him; for it is a law established for all time among all men that when a city is taken in war, the persons and the property of the inhabitants thereof belong to the captors. It will, therefore, be no injustice for you to keep what you have, but if you let them keep anything, it will be only out of generosity that you do not take it away. [74]
“As for the future, however, it is my judgment that if we turn to idleness and the luxurious self-indulgence of men of coarse natures, who count toil misery and living without toil happiness, we shall soon be of little account in our own eyes and shall soon lose all the blessings that we have. [75] For, to have quitted yourselves once like valiant men does not, we know, assure the perpetuity of valour, unless you devote yourselves to it to the end; but, just as skill in other arts retrogrades if neglected, and as bodies, too, that were once in good condition change and deteriorate as soon as the owners relax into idleness, so also self-control and temperance and strength will take a backward turn to vice as soon as one ceases to cultivate them. [76] Therefore, we dare not become careless nor give ourselves up to the enjoyment of the present moment; for, while I think it is a great thing to have won an empire, it is a still greater thing to preserve it after it has been won. For to win falls often to the lot of one who has shown nothing but daring; but to win and hold — that is no longer a possibility without the exercise of self-control, temperance, and unflagging care. [77]
“Recognizing all this, we ought to practise virtue even more than we did before we secured these advantages, for we may be sure that the more a man has, the more people will envy him and plot against him and become his enemies, particularly if, as in our case, he draws his wealth and service from unwilling hands.
“We must, therefore, believe that the gods will be on our side; for we have not come unjustly into our possessions through plotting against others, but plotted against we have avenged ourselves. [78] But that which is next in importance after the favour of the gods we must get for ourselves — namely, we must claim the right to rule over our subjects only on the ground that we are their betters. Now the conditions of heat and cold, food and drink, toil and rest, we must share even with our slaves. But though we share with them, we must above all try to show ourselves their betters in such matters; [79] but the science and practice of war we need not share at all with those whom we wish to put in the position of workmen or tributaries to us, but we must maintain our superiority in these accomplishments, as we recognize in these the means to liberty and happiness that the gods have given to men. And just as we have taken their arms away from them, so surely must we never be without our own, for we know that the nearer to their arms men constantly are, the more completely at their command is their every wish. [80]
“But if any one is revolving in his mind any such questions as this—’of what earthly use it is to us to have attained to the goal of our ambitions if we still have to endure hunger and thirst, toil and care’ — he must take this lesson to heart: that good things bring the greater pleasure, in proportion to the toil one undergoes beforehand to attain them; for toil gives a relish to good things; and nothing, however sumptuously prepared, could give pleasure unless a man get it when he needs it. [81]
“Wherefore I maintain that we should now strain every nerve after manliness, so that we may enjoy our success in the best and most delightful manner and have no experience in that which is hardest of all. For failure to obtain good things is not so hard as the loss of them, when once obtained, is painful. [83]
“And think of this also: what excuse should we offer for allowing ourselves to become less deserving than before? That we are rulers? But, you know, it is not proper for the ruler to be worse than his subjects. Or that we seem to be more fortunate than before? Will any one then maintain that vice is the proper ornament for good fortune? Or shall we plead that since we have slaves, we will punish them, if they are bad? [84] Why, what propriety is there in any one’s punishing others for viciousness or indolence, when he himself is bad?
“And think also on this: we have made arrangements to keep many men to guard our homes and our lives; and how would it be otherwise than base in us to think that we have a right to enjoy security protected by other men’s spears, while we ourselves do not take up the spear for our own defence? And yet we must be fully aware that there is no such safeguard as for a man to be good and brave himself; this guard must be ever at our side. But if a man lack virtue, neither is it fitting that aught else be well with him. [85]