CYROPAEDIA THE EDUCATION OF CYRUS
by XENOPHON Part Five
Translated By Henry Graham Dakyns
Revised By F. M. Stawell
[13] And Cyrus made answer:
"You have overlooked a much more wonderful
thing, Gadatas, to turn and wonder at me."
"Nay," said Gadatas, "what
could that be?"
"That all these Persians," he answered,
"are so zealous in your behalf, and
all these Medes and Hyrcanians, and every
one of our allies, Armenians, Sakians, Cadousians."
[14] Then Gadatas prayed aloud:
"O Father Zeus, may the gods heap blessings
on them also, but above all on him who has
made them what they are! And now, Cyrus,
that I may entertain as they deserve these
men you praise, take the gifts I bring you
as their host, the best I have it in my power
to bring."
And with the word he brought out stores of
every kind, enough for all to over sacrifice
who listed; and the whole army was entertained
in a manner worthy of their feat and their
success.
[15] Meanwhile the Cadousians had been always
in the rear, unable to share in the pursuit,
and they longed to achieve some exploit of
their own. So their chieftain, with never
a word to Cyrus, led them forth alone, and
raided the country towards Babylon. But,
as soon as they were scattered the Assyrians
came out from their city of refuge in good
battle-order. [16] When they saw that the
Cadousians were unsupported they attacked
them, killing the leader himself and numbers
of his men, capturing many of their horses
and retaking the spoil they were in the act
of driving away. The king pursued as far
as he thought safe, and then turned back,
and the Cadousians at last found safety in
their own camp, though even the vanguard
only reached it late in the afternoon. [17]
When Cyrus saw what had happened he went
out to meet them, succouring every wounded
man and sending him off to Gadatas at once,
to have his wounds dressed, while he helped
to house the others in their quarters, and
saw that they had all they needed, his Peers
aiding him, for at such times noble natures
will give help with all their hearts. [18]
Still it was plain to see that he was sorely
vexed, and when the hour for dinner came,
and the others went away, he was still there
on the ground with the attendants and the
surgeons; not a soul would he leave uncared
for if anything could be done: he either
saw to it himself or sent for the proper
aid.
[19] So for that night they rested. But with
daybreak Cyrus sent out a herald and summoned
a gathering of all the officers and the whole
Cadousian army, and spoke as follows:
"My friends and allies, what has happened
is only natural; for it is human nature to
err, and I cannot find it astonishing. Still
we may gain at least one advantage from what
has occurred, if we learn that we must never
cut off from our main body a detachment weaker
than the force of the enemy. [20] I do not
say that one is never to march anywhere,
if necessary, with an even smaller fraction
than the Cadousians had; but, before doing
so you must communicate with some one able
to bring up reinforcements, and then, though
you may be trapped yourself, it is at least
probable that your friends behind you may
foil the foilers, and divert them from your
own party: there are fifty ways in which
one can embarrass the enemy and save one's
friends. Thus separation need not mean isolation,
and union with the main force may still be
kept, whereas if you sally forth without
telling your plan, you are no better off
than if you were alone in the field. [21]
However, God willing, we shall take our revenge
for this ere long; indeed, as soon as you
have breakfasted, I will lead you out to
the scene of yesterday's skirmish, and there
we will bury those who fell, and show our
enemies that the very field where they thought
themselves victorious is held by those who
are stronger than they: they shall never
look again with joy upon the spot where they
slew our comrades. Or else, if they refuse
to come out and meet us, we will burn their
villages and harry all their land, so that
in lieu of rejoicing at the sight of what
they did to us, they shall gnash their teeth
at the spectacle of their own disasters.
[22] Go now," said he, "the rest
of you, and take your breakfast forthwith,
but let the Cadousians first elect a leader
in accordance with their own laws, and one
who will guide them well and wisely, by the
grace of God, and with our human help, if
they should need it. And when you have chosen
your leader, and had your breakfast, send
him hither to me."
[23] So they did as Cyrus bade them, and
when he led the army out, he stationed their
new general close to his own person, and
told him to keep his detachment there, "So
that you and I," said he, "may
rekindle the courage in their souls."
In this order they marched out, and thus
they buried the Cadousian dead and ravaged
the country. Which done, they went back to
the province of Gadatas, laden with supplies
taken from the foe.
[24] Now Cyrus felt that those who had come
over to his side and who dwelt in the neighbourhood
of Babylon would be sure to suffer unless
he were constantly there himself, and so
he bade all the prisoners he set free take
a message to the king, and he himself despatched
a herald to say that he would leave all the
tillers of the soil unmolested and unhurt
if the Assyrian would let those who had come
over to him continue their work in peace.
[25] "And remember," he added,
"that even if you try to hinder my friends,
it is only a few whom you could stop, whereas
there is a vast territory of yours that I
could allow to be cultivated. As for the
crops," he added, "if we have war,
it will be the conqueror, I make no doubt,
who will reap them, but if we have peace,
it will be you. If, however, any of my people
take up arms against you, or any of yours
against me, we must, of course, each of us,
defend ourselves as best we can."
[26] With this message Cyrus despatched the
herald, and when the Assyrians heard it,
they urged the king to accept the proposal,
and so limit the war as much as possible.
[27] And he, whether influenced by his own
people or because he desired it himself,
consented to the terms. So an agreement was
drawn up, proclaiming peace to the tillers
of the soil and war to all who carried arms.
[28] Thus Cyrus arranged matters for the
husbandmen, and he asked his own supporters
among the drovers to bring their herds, if
they liked, into his dominions and leave
them there, while he treated the enemy's
cattle as booty wherever he could, so that
his allies found attraction in the campaign.
For the risk was no greater if they took
what they needed, while the knowledge that
they were living at the enemy's expense certainly
seemed to lighten the labour of the war.
[29] When the time came for Cyrus to go back,
and the final preparations were being made,
Gadatas brought him gifts of every kind,
the produce of a vast estate, and among the
cattle a drove of horses, taken from cavalry
of his own, whom he distrusted owing to the
late conspiracy. [30] And when he brought
them he said, "Cyrus, this day I give
you these for your own, and I would pray
you to make such use of them as you think
best, but I would have you remember that
all else which I call mine is yours as well.
For there is no son of mine, nor can there
ever be, sprung from my own loins, to whom
I may leave my wealth: when I die myself,
my house must perish with me, my family and
my name. [31] And I must suffer this, Cyrus,
I swear to you by the great gods above us,
who see all things and hear all things, though
never by word or deed did I commit injustice
or foulness of any kind."
But here the words died on his lips; he burst
into tears over his sorrows, and could say
no more. [32] Cyrus was touched with pity
at his suffering and said to him:
"Let me accept the horses, for in that
I can help you, if I set loyal riders on
them, men of a better mind, methinks, than
those who had them before, and I myself can
satisfy a wish that has long been mine, to
bring my Persian cavalry up to ten thousand
men. But take back, I pray you, all these
other riches, and guard them safely against
the time when you may find me able to vie
with you in gifts. If I left you now so hugely
in your debt, heaven help me if I could hold
up my head again for very shame."
[33] Thereto Gadatas made answer, "In
all things I trust you, and will trust you,
for I see your heart. But consider whether
I am competent to guard all this myself.
[34] While I was at peace with the king,
the inheritance I had from my father was,
it may be, the fairest in all the land: it
was near that mighty Babylon, and all the
good things that can be gathered from a great
city fell into our laps, and yet from all
the trouble of it, the noise and the bustle,
we could be free at once by turning our backs
and coming home here. But now that we are
at war, the moment you have left us we are
sure to be attacked, ourselves and all our
wealth, and methinks we shall have a sorry
life of it, our enemies at our elbow and
far stronger than ourselves. [35] I seem
to hear some one say, why did you not think
of this before you revolted? But I answer,
Cyrus, because the soul within me was stung
beyond endurance by my wrongs; I could not
sit and ponder the safest course, I was always
brooding over one idea, always in travail
of one dream, praying for the day of vengeance
on the miscreant, the enemy of God and man,
whose hatred never rested, once aroused,
once he suspected a man, not of doing wrong,
but of being better than himself. [36] And
because he is a villain, he will always find,
I know, worse villains that himself to aid
him, but if one day a nobler rival should
appear--have no concern, Cyrus, you will
never need to do battle with such an one,
yonder fiend would deal with him and never
cease to plot against him until he had dragged
him in the dust, only because he was the
better man. And to work me trouble and disaster,
he and his wicked tools will, I fear me,
have strength enough and to spare."
[37] Cyrus thought there was much in what
he said, and he answered forthwith:
"Tell me, Gadatas, did we not put a
stout garrison in your fortress, so as to
make it safe for you whenever you needed
it, and are you not taking the field with
us now, so that, if the gods be on our side
as they are to-day, that scoundrel may fear
you, not you him? Go now, bring with you
all you have that is sweet to look on and
to love, and then join our march: you shall
be, I am persuaded, of the utmost service
to me, and I, so far as in me lies, will
give you help for help."
[38] When Gadatas heard that, he breathed
again, and he said:
"Could I really be in time to make my
preparations and be back before you leave?
I would fain take my mother with me on the
march."
"Assuredly," said Cyrus, "you
will be in time: for I will wait until you
say that all is ready."
[39] So it came to pass that Gadatas went
his way, and with the aid of Cyrus put a
strong garrison in his fortress, and got
together the wealth of his broad estates.
And moreover he brought with him in his own
retinue servants he could trust and in whom
he took delight, as well as many others in
whom he put no trust at all, and these he
compelled to bring their wives with them,
and their sisters, that so they might be
bound to his service.
[40] Thus Gadatas went with Cyrus, and Cyrus
kept him ever at his side, to show him the
roads and the places for water and fodder
and food, and lead them where there was most
abundance.
[41] At last they came in sight of Babylon
once more, and it seemed to Cyrus that the
road they were following led under the very
walls. Therefore he summoned Gobryas and
Gadatas, and asked them if there was not
another way, so that he need not pass so
close to the ramparts. [42] "There are
many other ways, my lord," answered
Gobryas, "but I thought you would certainly
want to pass as near the city as possible,
and display the size and splendour of your
army to the king. I knew that when your force
was weaker you advanced to his walls, and
let him see us, few as we were, and I am
persuaded that if he has made any preparation
for battle now, as he said he would, when
he sees the power you have brought with you,
he will think once more that he is unprepared."
[435] But Cyrus said:
"Does it seem strange to you, Gobryas,
that when I had a far smaller army I took
it right up to the enemy's walls, and to-day
when my force is greater I will not venture
there? [44] You need not think it strange:
to march up is not the same as to march past.
Every leader will march up with his troops
disposed in the best order for battle and
a wise leader will draw them off so as to
secure safety rather than sped. [45] But
in marching past there is no means of avoiding
long straggling lines of waggons, long strings
of baggage-bearers, and all these must be
screened by the fighting-force so as never
to leave the baggage unprotected. [46] But
this must mean a thin weak order for the
fighting-men, and if the enemy choose to
attack at any point with their full force,
they can strike with far more weight than
any of the troops available to meet them
at the moment. [47] Again, the length of
line means a long delay in bringing up relief,
whereas the enemy have only a handsbreadth
to cover as they rush out from the walls
or retire. [48] But now, if we leave a distance
between ourselves and them as wide as our
line is long, not only with they realise
our numbers plainly enough, but our veil
of glittering armour will make the whole
multitude more formidable in their eyes.
[49] And, if they do attack us anywhere,
we shall be able to foresee their advance
a long way off and be quite prepared to give
them welcome. But it is far more likely,
gentlemen," he added, "that they
will not make the attempt, with all that
ground to cover from the walls, unless they
imagine that their whole force is superior
to the whole of ours: they know that retreat
will be difficult and dangerous."
[50] So Cyrus spoke, and his listeners felt
that he was right, and Gobryas led the army
by the way that he advised. And as one detachment
after another passed the city, Cyrus strengthened
the protection for the rear and so withdrew
in safety.
[51] Marching in this order, he came back
at last to his first starting-point, on the
frontier between Assyria and Media. Here
he dealt with three Assyrian fortresses:
one, the weakest, he attacked and took by
force, while the garrisons of the other two,
what with the eloquence of Gadatas and the
terror inspired by Cyrus, were persuaded
to surrender.
[C. 5] And now that his expedition was completed,
Cyrus sent to Cyaxares and urged him to come
to the camp in order that they might decide
best how to use the forts which they had
taken, and perhaps Cyaxares, after reviewing
the army, would advise him what the next
move ought to be, or, Cyrus added to the
messenger, "if he bids me, say I will
come to him and take up my encampment there."
[2] So the emissary went off with the message,
and meanwhile Cyrus gave orders that the
Assyrian tent chosen for Cyaxares should
be furnished as splendidly as possible, and
the woman brought to her apartment there,
and the two singing-girls also, whom they
had set aside for him.
[3] And while they were busied with these
things the envoy went to Cyaxares and delivered
his message, and Cyaxares listened and decided
it was best for Cyrus and his men to stay
on the frontier. The Persians whom Cyrus
had sent for had already arrived, forty thousand
bowmen and targeteers. [4] To watch these
eating up the land was bad enough, and Cyaxares
thought he would rather be quit of one horde
before he received another. On his side the
officer in command of the Persian levy, following
the instructions from Cyrus, asked Cyaxares
if he had any need of the men, and Cyaxares
said he had not. Thereupon, and hearing that
Cyrus had arrived, the Persian put himself
at the head of his troops and went off at
once to join him. [5] Cyaxares himself waited
till the next day and then set out with the
Median troopers who had stayed behind. And
when Cyrus knew of his approach he took his
Persian cavalry, who were now a large body
of men, and all the Medes, Hyrcanians, and
Armenians, and the best-mounted and best-
armed among the rest, and so went out to
meet Cyaxares and show the power he had won.
[6] But when Cyaxares saw so large a following
of gallant gentlemen with Cyrus, and with
himself so small and mean a retinue, it seemed
to him an insult, and mortification filled
his heart. And when Cyrus sprang from his
horse and came up to give him the kiss of
greeting, Cyaxares, though he dismounted,
turned away his head and gave him no kiss,
while the tears came into his eyes. [7] Whereupon
Cyrus told the others to stand aside and
rest, and then he took Cyaxares by the hand
and led him apart under a grove of palm-
trees, and bade the attendants spread Median
carpets for them, and made Cyaxares sit down,
and then, seating himself beside him, he
said:
[8] "Uncle of mine, tell me, in heaven's
name, I implore you, why are you angry with
me? What bitter sight have you seen to make
you feel such bitterness?"
And then Cyaxares answered:
"Listen, Cyrus; I have been reputed
royal and of royal lineage as far back as
the memory of man can go; my father was a
king and a king I myself was thought to be;
and now I see myself riding here, meanly
and miserably attended, while you come before
me in splendour and magnificence, followed
by the retinue that once was mine and all
your other forces. [9] That would be bitter
enough, methinks, from the hand of an enemy,
but--O gods above us!--how much more bitter
at the hands of those from whom we least
deserve it! Far rather would I be swallowed
in the earth than live to be seen so low,
aye, and to see my own kinsfolk turn against
me and make a mock of me. And well I know,"
said he, "that not only you but my own
slaves are now stronger and greater than
myself: they come out equipt to do me far
more mischief than ever I could repay."
[10] But here he stopped, overcome by a passion
of weeping, so much so that for very pity
Cyrus' own eyes filled with tears. There
was silence between them for a while, and
then Cyrus said:
"Nay, Cyaxares, what you say is not
true, and what you think is not right, if
you imagine that because I am here, your
Medes have been equipt to do you any harm.
[11] I do not wonder that you are pained,
and I will not ask if you have cause or not
for your anger against them: you will ill
brook apologies for them from me. Only it
seems to me a grievous error in a ruler to
quarrel with all his subjects at once. Widespread
terror must needs be followed by widespread
hate: anger with all creates unity among
all. [12] It was for this reason, take my
word for it, that I would not send them back
to you without myself, fearing that your
wrath might be the cause of what would injure
all of us. Through my presence here and by
the blessing of heaven, all is safe for you:
but that you should regard yourself as wronged
by me,--I cannot but feel it bitter, when
I am doing all in my power to help my friends,
to be accused of plotting against them. [13]
However," he continued, "let us
not accuse each other in this useless way;
if possible, let us see exactly in what I
have offended. And as between friend and
friend, I will lay down the only rule that
is just and fair: if I can be shown to have
done you harm, I will confess I am to blame,
but if it appears that I have never injured
you, not even in thought, will you not acquit
me of all injustice towards you?"
"Needs must I," answered Cyaxares.
[14] "And if I can show that I have
done you service, and been zealous in your
cause to the utmost of my power, may I not
claim, instead of rebuke, some little meed
of praise?"
"That were only fair," said Cyaxares.
[15] "Then," said Cyrus, "let
us go through all I have done, point by point,
and see what is good in it and what is evil.
[16] Let us begin from the time when I assumed
my generalship, if that is early enough.
I think I am right in saying that it was
because you saw your enemies gathering together
against you, and ready to sweep over your
land and you, that you sent to Persia asking
for help, and to me in private, praying me
to come, if I could, myself, at the head
of any forces they might send. Was I not
obedient to your word? Did I not come myself
with the best and bravest I could bring?"
[17] "You did indeed," answered
Cyaxares.
"Tell me, then, before we go further,
did you see any wrong in this? Was it not
rather a service and a kindly act?"
"Certainly," said Cyaxares, "so
far as that went, I saw nothing but kindliness."
[18] "Well, after the enemy had come,
and we had to fight the matter out, did you
ever see me shrink from toil or try to escape
from danger?" "That I never did,"
said Cyaxares, "quite the contrary."
[19] "And afterwards, when, through
the help of heaven, victory was ours, and
the enemy retreated, and I implored you to
let us pursue them together, take vengeance
on them together, win together the fruits
of any gallant exploit we might achieve,
can you accuse me then of self-seeking or
self-aggrandisement?"
[20] But at that Cyaxares was silent. Then
Cyrus spoke again. "If you would rather
not reply to that, tell me if you thought
yourself injured because, when you considered
pursuit unsafe, I relieved you of the risk,
and only begged you to lend me some of your
cavalry? If my offence lay in asking for
that, when I had already offered to work
with you, side by side, you must prove it
to me; and it will need some eloquence."
[21] He paused, but Cyaxares still kept silence.
"Nay," said Cyrus, "if you
will not answer that either, tell me at least
if my offence lay in what followed, when
you said that you did not care to stop your
Medes in their merry-making and drive them
out into danger, do you think it was wrong
in me, without waiting to quarrel on that
score, to ask you for what I knew was the
lightest boon you could grant and the lightest
command you could lay on your soldiers? For
I only asked that he who wished it might
be allowed to follow me. [22] And thus, when
I had won your permission, I had won nothing,
unless I could win them too. Therefore I
went and tried persuasion, and some listened
to me, and with these I set off on my march,
holding my commission from your own self.
So that, if you look on this act as blameworthy,
it would seem that not even the acceptance
of your own gifts can be free from blame.
[23] It was thus we started, and after we
had gone, was there, I ask you, a single
deed of mine that was not done in the light
of day? Has not the enemy's camp been taken?
Have not hundreds of your assailants fallen?
And hundreds been deprived of their horses
and their arms? Is not the spoiler spoiled?
The cattle and the goods of those who harried
your land are now in the hands of your friends,
they are brought to you, or to your subjects.
[24] And, above all and beyond all, you see
your own country growing great and powerful
and the land of your enemy brought low. Strongholds
of his are in your power, and your own that
were torn from you in other days by the Syrian
domination are now restored to you again.
I cannot say I should be glad to learn that
any of these things can be bad for you, or
short of good, but I am ready to listen,
if so it is. [25] Speak, tell me your judgment
of it all."
Then Cyrus paused, and Cyaxares made answer:
"To call what you have done evil, Cyrus,
is impossible. But your benefits are of such
a kind that the more they multiply upon me,
the heavier burden do they bring. [26] I
would far rather," he went on, "have
made your country great by own power than
see mine exalted in this way by you. These
deeds of yours are a crown of glory to you;
but they bring dishonour to me. [27] And
for the wealth, I would rather have made
largess of it to yourself than receive it
at your hands in the way you give it now.
Goods so gotten only leave me the poorer.
And for my subjects--I think I would have
suffered less if you had injured them a little
than I suffer now when I see how much they
owe you. [28] Perhaps," he added, "you
find it inhuman of me to feel thus, but I
would ask you to forget me and imagine that
you are in my place and see how it would
appear to you then. Suppose a friend of yours
were to take care of your dogs, dogs that
you bred up to guard yourself and your house,
such care that he made them fonder of him
than of yourself, would you be pleased with
him for his attention? [29] Or take another
instance, if that one seems too slight: suppose
a friend of yours were to do so much for
your own followers, men you kept to guard
you and to fight for you, that they would
rather serve in his train than yours, would
you be grateful to him for his kindness?
[30] Or let me take the tenderest of human
ties: suppose a friend of yours paid court
to the wife of your bosom so that in the
end he made her love him more than yourself,
would he rejoice your heart by his courtesy?
Far from it, I trow; he who did this, you
would say, did you the greatest wrong in
all the world. [31] And now, to come nearest
to my own case, suppose some one paid such
attention to your Persians that they learnt
to follow him instead of you, would you reckon
that man your friend? No; but a worse enemy
than if he had slain a thousand. [32] Or
again, say you spoke in all friendship to
a friend and bade him take what he wished,
and straightway he took all he could lay
hands on and carried it off, and so grew
rich with your wealth, and you were left
in utter poverty, could you say that friend
was altogether blameless? [33] And I, Cyrus,
I feel that you have treated me, if not in
that way, yet in a way exactly like it. What
you say is true enough: I did allow you to
take what you liked and go, and you took
the whole of my power and went, leaving me
desolate, and to-day you bring the spoil
you have won with my forces, and lay it so
grandly at my feet--magnificent! And you
make my country great through the help of
my own might, while I have no part or lot
in the performance, but must step in at the
end, like a woman, to receive your favours,
while in the eyes of all men, not least my
faithful subjects yonder, you are the man,
and I--I am not fit to wear a crown. [34]
Are these, I ask you, Cyrus, are these the
deeds of a benefactor? Nay, had you been
kind as you are kin, above all else you would
have been careful not to rob me of my dignity
and honour. What advantage is it to me for
my lands to be made broad if I myself am
dishonoured? When I ruled the Medes, I ruled
them not because I was stronger than all
of them, but because they themselves thought
that our race was in all things better than
theirs."
[35] But while he was still speaking Cyrus
broke in on his words, crying:
"Uncle of mine, by the heaven above
us, if I have ever shown you any kindness,
be kind to me now. Do not find fault with
me any more, wait, and put me to the test,
and learn how I feel towards you, and if
you see that what I have done has really
brought you good, then, when I embrace you,
embrace me in return and call me your benefactor,
and if not, you may blame me as you please."
[36] "Perhaps," answered Cyaxares,
"you are right. I will do as you wish."
"Then I may kiss you?" said Cyrus.
"Yes, if it pleases you. "And you
will not turn aside as you did just now?"
"No, I will not turn aside." And
he kissed him.
[37] And when the Medes saw it and the Persians
and all the allies-- for all were watching
to see how matters would shape--joy came
into their hearts and gladness lit up their
faces. Then Cyrus and Cyaxares mounted their
horses and rode back, and the Medes fell
in behind Cyaxares, at a nod from Cyrus,
and behind Cyrus the Persians, and the others
behind them. [38] And when they reached the
camp and brought Cyaxares to the splendid
tent, those who were appointed made everything
ready for him, and while he was waiting for
the banquet his Medes presented themselves,
some of their own accord, it is true, but
most were sent by Cyrus. [39] And they brought
him gifts; one came with a beautiful cup-bearer,
another with an admirable cook, a third with
a baker, a fourth with a musician, while
others brought cups and goblets and beautiful
apparel; almost every one gave something
out of the spoils they had won. [40] So that
the mood of Cyaxares changed, and he seemed
to see that Cyrus had not stolen his subjects
from him, and that they made no less account
of him than they used to do.
[41] Now when the hour came for the banquet,
Cyaxares sent to Cyrus and begged him to
share it: it was so long, he said, since
they had met. But Cyrus answered, "Bid
me not to the feast, good uncle. Do you not
see that all these soldiers of ours have
been raised by us to the pitch of expectation?
And it were ill on my part if I seemed to
neglect them for the sake of my private pleasure.
If soldiers feel themselves neglected even
the good become faint-hearted, and the bad
grow insolent. [42] With yourself it is different,
you have come a long journey and you must
fall to without delay, and if your subjects
do you honour, welcome them and give them
good cheer, that there may be confidence
between you and them, but I must go and attend
to the matters of which I speak. [43] Early
to-morrow morning," he added, "our
chief officers will present themselves at
your gate to hear from you what you think
our next step ought to be. You will tell
us whether we ought to pursue the campaign
further or whether the time has now come
to disband our army."
[44] Thereupon Cyaxares betook himself to
the banquet and Cyrus called a council of
his friends, the shrewdest and the best fitted
to act with him, and spoke to them as follows:
"My friends, thanks to the gods, our
first prayers are granted. Wherever we set
foot now we are the masters of the country:
we see our enemies brought low and ourselves
increasing day by day in numbers and in strength.
[45] And if only our present allies would
consent to stay with us a little longer,
our achievements could be greater still,
whether force were needed or persuasion.
Now it must be your work as much as mine
to make as many of them as possible willing
and anxious to remain. [46] Remember that,
just as the soldier who overthrows the greatest
number in the day of battle is held to be
the bravest, so the speaker, when the time
has come for persuasion, who brings most
men to his side will be thought the most
eloquent, the best orator and the ablest
man of action. [47] Do not, however, prepare
your speeches as though we asked you to give
a rhetorical display: remember that those
whom you convince will show it well enough
by what they do. [48] I leave you then,"
he added, "to the careful study of your
parts: mine is to see, so far as in me lies,
that our troops are provided with all they
need, before we hold the council of war."
NOTES
C. 1. Cyrus' generosity: he is not cold,
not incapable of soft pleasure, but too pre-occupied
with greater things. On the whole, if a hedonist,
this type of man, a hedonist that = a stoic
(cf. Socrates, H. Sidgwick, also J. P.).
C1.4, init. Well told: we feel the character
of Araspas at once, as soon as he opens his
lips.
C1.4, med. An Eastern picture. She is one
of the Bible women, as Gadatas and Gobryas
are brothers of Barzillai; she is sister
of Ruth or Susanna or Judith or Bathsheba.
Perhaps she is nobler than any of them. She
is also the sister of the Greek tragedy women,
Antigone, Alcestis; especially Euripidean
is she: no doubt she is sister to the great
women of all lands.
C1.10 ff. Xenophon, Moralist. Cf. /Memorabilia/
for a similar philosophical difficulty about
the will and knowledge. And for this raising
of ethical problems in an artistic setting
of narrative, cf. Lyly. I see a certain resemblance
between the times and the writers' minds.
/Vide/ J. A. Symonds on the predecessors
of Shakespeare. Araspas' point is that these
scamps have only themselves to blame, being
{akrateis}, and then they turn round and
accuse love. (We are thrown back on the origin
of {akrasia}: /vide Memorabilia/ [e. g. I.
ii. v.; IV. v.] for such answer as we can
get to that question.) Whereas the {kaloi
kagathoi} desire strongly but can curb their
desires.
C1.13. Shows a confidence in the healthy
action of the will. When Araspas himself
is caught later on he develops the theory
of a double self, a higher and a lower (so
hgd., and so, I think, Xenophon and Socrates.
/Vide Memorabilia/).
C1.16, fin. Cyrus Socrates, his prototype
here.
C1.18. Very natural and beautiful. Xenophon
sympathetic with such a beautiful humanity.
The woman's nature brought out by these touches.
Xenophon, Dramatist: the moral problem is
subordinate, that is to say, is made to grow
out of the dramatic action and characterisation.
C1.20. Notice the absolutely fair and warrantable
diplomatic advantage given to the archic
man: each step he takes opens up new avenues
of progress. Herein is fulfilled "to
him who hath shall be given," but Cyrus
plays his part also, he has the wisdom of
serpents with the gentleness of doves.
C1.21. This is the true rhetoric, the right
road to persuasiveness, to be absolutely
frank.
C1.24. The desire to be ruled by the archic
man, which the archomenoi
--i. e. all men--feel, is thus manifest.
Notice again how the Mede's own character
is maintained: he speaks as he felt then.
C2.8. The bridegroom will be found to be
Hystaspas; but we have no suspicion as yet,
without looking on.
C2.9. In this interview Cyrus' character
still further developed. /Ex ore Cyri./,
Xenophon propounds his theory of the latent
virtue in man, which only needs an opportunity
to burst forth, but, this lacking, remains
unrevealed. Now it is a great godsend to
get such a chance. It is thoroughly Hellenic,
or Xenophon-Socratic, this feeling, "Give
me a chance to show my virtue." (But
has Cyrus a touch of superhuman conscious
rectitude?)
C2.12. The same thought again: it is full
of delicacy and spiritual discernment: the
more one ponders it the more one feels that.
C2.12, fin. For Hellenic or Xenophontine
or old-world theory of the misfortunes which
befall the virtuous, /vide/ Homer, /vide/
Book of Job (Satan), /vide/ Tragedians.
C2.15. Cf. the /Economist/ for praise of
rural simplicity. It is Xenophon /ipsissimus/.
C2.17. Whose bad manners is Xenophon thinking
of? Thebans'?
C2.20, fin. A very noble sentence. The man
who utters it and the people whose heart
and mind it emanates from must be of a high
order; and in the /Memorabilia/ Socrates
has this highest praise, that he studied
to make himself and /all others also/ as
good as possible.
C2.21. Notice the practical answer of Cyrus
to this panegyric (cf. J. P.).
C2.32. Prolix, Xenophontic.
C3.6 ff. Here also I feel the mind of Xenophon
shimmering under various lights. The /Cyropaedia/
is shot with Orientalism. Homeric Epicism--antique
Hellenism and modern Hellenism are both there.
Spartan simplicity and Eastern quaintness
both say their say. In this passage the biblical
element seems almost audible.
C3.7. This is in the grand style, Oriental,
dilatory, ponderous, savouring of times when
battles were affairs of private arrangement
between monarchs and hedged about by all
the punctilios of an affair of honour.
C3.12. N. B.--The archic man shows a very
ready wit and inventiveness in the great
art of "grab" in war, though as
he said to his father he was "a late
learner" in such matters. Cf. in modern
times the duties of a detective or some such
disagreeable office. G. O. Trevelyan as Irish
secretary. Interesting for /war ethics/ in
the abstract, and for Xenophon's view, which
is probably Hellenic. Cyrus now has the opportunity
of carrying out the selfish decalogue, the
topsy-turvy morality set forth in I. C. 6,
C. 26 ff.
C3.13. Cf. Old Testament for the sort of
subterfuges and preparations, e. g. the Gibeonites.
C3.15. The archic man has no time. Cyrus
{ou skholazei}. Cf. J. P. It comes from energy
combined with high gifts of organisation,
economic, architectonic.
C3.19. Nice, I think, this contrasting of
spiritual and natural productiveness.
C3.32. Here is the rule of conduct clearly
expressed, nor do I see how a military age
could frame for itself any other. Christianity
only emerged /sub pace Romana/, which for
fraternal brotherhood was the fullness of
time; and even in the commercial age the
nations tumble back practically into the
old system.
C3.36 ff. An army on forced march: are there
any novelties here?
C3.53. These minute details probably not
boring at the time, but interesting rather,
perhaps useful.
C4.13. Cyrus resembles Fawcett in his unselfish
self-estimate. Gadatas is like the British
public, or hgd.
C4.16. Here we feel that the Assyrian is
not a mere weakling: he can play his part
well enough if he gets a good chance. It
needs an Archic and Strategic Man to overpower
him.
C4.17. ANCIENT and MODERN parallelism in
treatment of wounded.
C4.24. Hellenic war ethics: non-combatant
tillers of the soil to be let alone. Is this
a novelty? If not, what is the prototype?
Did the modern rights of non-combatants so
originate?
C4.27, fin. A touch which gives the impression
of real history: that is the art of it.
C4.34. Almost autobiographical: the advantage
of having a country seat in the neighbourhood
of a big town. Here we feel the MODERNISM
of XENOPHON. The passage which Stevenson
chose for the motto to his /Silverado Squatters/
would suit Xenophon very well (Cicero, De
Off. I. xx.). Xenophon Alfred Tennyson. [Mr.
Dakyns used the geometric sign to indicate
parallelism of any sort. The passage from
Cicero might be translated thus: "Some
have lived in the country, content with the
happiness of home. These men have enjoyed
all that kings could claim, needing nothing,
under the dominion of no man, untrammelled
and in freedom; for the free man lives as
he chooses."]
C4.36. The wicked man as conceived in Hellenico-Xenophontine
fashion, charged with the spirit of meanness,
envy, and hatred, which cannot brook the
existence of another better than itself.
C4.38. A nice touch: we learn to know Gadatas
and Xenophon also, and the Hellenic mind.
C5.10. Pathos well drawn: /vide/ Richard
II. and Bolingbroke. Euripidean quality.
C5.12. The archic man has got so far he can
play the part of intercessor between Cyaxares
and his Medes. The discussion involves the
whole difficulty of suppression ("he
must increase, but I must decrease"
is one solution, not touched here).
C5.34. Perhaps this is the very point which
Xenophon, Philosopher, wishes to bring out,
the pseudo-archic man and the archic man
contrasted, but Xenophon, lover of man and
artist, draws the situation admirably and
truthfully without any doctrinal purpose.
It is {anthropinon} human essentially, this
jealousy and humiliation of spirit.
C5.35. Cyrus' tone of voice and manner must
have some compelling charm in them: the dialectic
debate is not pursued, but by a word and
look the archic man wins his way.
C5.36. Oriental and antique Hellenic, also
/modern/, formalities. I can imagine some
of those crowned heads, emperors of Germany
and Austria, going through similar ceremonies,
walking arm-in-arm, kissing on both cheeks
fraternally, etc.
C5.39-40. This reveals the incorrigible weakness
of Cyaxares. He can never hold his own against
the archic man. As a matter of philosophic
"historising," probably Xenophon
conceives the Median element as the corrupting
and sapping one in the Persian empire (/vide/
Epilogue), only he to some extent justifies
and excuses Cyrus in his imitations of it.
That is a difficulty.
C5.41. The archic man shows self-command
again: his energy somewhat relieves ignobler
actors of responsibility and so far saps
their wills. His up-and-doingness a foil
to their indolence.
BOOK VI
[C. 1] So the day ended, and they supped
and went to rest. But early the next morning
all the allies flocked to Cyaxares' gates,
and while Cyaxares dressed and adorned himself,
hearing that a great multitude were waiting,
Cyrus gave audience to the suitors his own
friends had brought. First came the Cadousians,
imploring him to stay, and then the Hyrcanians,
and after them the Sakians, and then some
one presented Gobryas, and Hystaspas brought
in Gadatas the eunuch, whose entreaty was
still the same. [2] At that Cyrus, who knew
already that for many a day Gadatas had been
half-dead with fear lest the army should
be disbanded, laughed outright and said,
"Ah, Gadatas, you cannot conceal it:
you have been bribed by my friend Hystaspas
to take this view."
[3] But Gadatas lifted up his hands to heaven
and swore most solemnly that Hystaspas had
not influenced him.
"Nay," said he, "it is because
I know myself that, if you depart, I am ruined
utterly. And therefore it was that I took
it upon me to speak with Hystaspas myself,
and ask him if he knew what was in your mind
about the disbanding of the army."
[4] And Cyrus said, "It would be unjust
then, I suppose, to lay the blame on Hystaspas."
"Yes, Cyrus, most unjust," said
Hystaspas, "for I only said to Gadatas
that it would be impossible for you to carry
on the campaign, as your father wanted you
home, and had sent for you."
[5] "What?" cried Cyrus, "you
dared to let that be known whether I wished
it or not?"
"Certainly I did," he answered,
"for I can see that you are mad to be
home in Persia, the cynosure of every eye,
telling your father how you wrought this
and accomplished that."
"Well," said Cyrus, "are you
not longing to go home yourself?"
"No," said the other. "I am
not. Nor have I any intention of going: here
I shall stay and be general-in-chief until
I make our friend Gadatas the lord and the
Assyrian his slave."
[6] Thus half in jest and half in earnest
they played with one another, and meanwhile
Cyaxares had finished adorning himself and
came forth in great splendour and solemnity,
and sat down on a Median throne. And when
all were assembled and silence was proclaimed,
Cyaxares said:
"My friends and allies, perhaps, since
I am present and older than Cyrus, it is
suitable that I should address you first.
It appears to me that the moment has come
to discuss one question before all others,
the question whether we ought to go on with
the campaign or disband the army. Be pleased,"
he added, "to state your opinions on
the matter."
[7] Then the leader of the Hyrcanians stood
up at once and said:
"Friends and allies, I hardly think
that words are needed when facts themselves
show us the path to take. All of us know
that while we stand together we give our
enemy more trouble than we get: but when
we stood alone it was they who dealt with
us as they liked best and we liked least."
[8] Then the Cadousian followed.
"The less we talk," said he, "about
breaking-up and going home separately the
better; separation has done us anything but
good, it seems to me, even on the march.
My men and I, at any rate, very soon paid
the penalty for private excursions; as I
dare say you have not forgotten."
[9] Upon that Artabazus rode, the Mede who
had claimed kinship with Cyrus in the old
days.
"Cyaxares," said he, "in one
respect I differ from those who have spoken
before me: they think we should stay here
in order to go on with the campaign, but
I think I am always on campaign at home.
[10] I was for ever out on some expedition
or other, because our people were being harried,
or our fortresses threatened, and a world
of trouble I had, what with fears within
and fighting without, and all too at my own
expense. As it is now, I occupy the enemy's
forts, my fear of them is gone, I make good
cheer on their own good things, and I drink
their own good wine. Since home means fighting
and service here means feasting, I am not
in favour myself," said he, "of
breaking up the company."
[11] Then Gobryas spoke.
"Friends," said he, "I have
trusted Cyrus' word and had no fault to find
with him: what he promises that he performs:
but if he leaves the country now, the Assyrian
will be reprieved, he will never be punished
for the wrongs he tried to inflict on you
and did inflict on me: I shall be punished
instead, because I have been your friend."
[12] At that Cyrus rose at last and said:
"Gentlemen, I am well aware that the
disbanding of our forces must mean the decrease
of our power and the increase of theirs.
If some of them have given up their weapons,
they will soon procure others; if some have
lost their horses, the loss will soon be
made good; if some have fallen in battle,
others, younger and stronger, will take their
place. We need not be surprised if they are
soon in a condition to cause us trouble again.
[13] Why, then, did I ask Cyaxares to put
the question to debate? Because, I answer,
I am afraid of the future. I see opponents
against us whom we cannot fight, if we conduct
the campaign as we are doing now. [14] Winter
is advancing against us, and though we may
have shelter for ourselves we have nothing,
heaven knows, for our horses and our servants
and the great mass of our soldiery, without
whom we cannot even think of a campaign.
As to provisions, up to the limits of our
advance and because of that advance they
have been exhausted; and beyond that line,
owing to the terror we inspire, the inhabitants
will have stowed their supplies away in strong
places where they can enjoy them and we cannot
get them. [15] Where is the warrior, stout
of heart and strong of will, who can wage
war with cold and hunger? If our style of
soldiering is to be only what it has been,
I say we ought to disband at once of our
own accord, and not wait to be driven from
the field against our will by sheer lack
of means. If we do wish to go forward, this
is what we must do: we must detach from the
enemy all the fortresses we can and secure
all we can for our own: if this is done,
the larger supply will be in the hands of
those who can stow away the larger store,
and the weaker will suffer siege. [16] At
present we are like mariners on the ocean:
they may sail on for ever, but the seas they
have crossed are no more theirs than those
that are still unsailed. But if we hold the
fortresses, the enemy will find they are
living in a hostile land, while we have halcyon
weather. [17] Some of you may dread the thought
of garrison duty far from home; if so, dispel
your doubts. We Persians, who must, as it
is, be exiles for the time, will undertake
the positions that are nearest to the foe,
while it will be for you to occupy the land
on the marches between Assyria and yourselves
and put it under tillage. [18] For, if we
can hold his inner line, your peace will
not be disturbed in the outlying parts: he
will scarcely neglect the danger at his door
to attack you out in the distance."
[19] At this the whole assembly rose to express
their eagerness and assent, and Cyaxares
stood up with them. And both Gadatas and
Gobryas offered to fortify a post if the
allies wished, and thus provide two cities
of refuge to start with.
[20] Finally Cyrus, thus assured of the general
consent to his proposals, said, "If
we really wish to carry out what we have
set ourselves, we must prepare battering-rams
and siege engines, and get together mechanics
and builders for our own castles." [21]
Thereupon Cyaxares at once undertook to provide
an engine at his own expense, Gadatas and
Gobryas made themselves responsible for a
second, Tigranes for a third, and Cyrus himself
promised he would try to furnish two. [22]
That done, every one set to work to find
engineers and artisans and to collect material
for the machines; and superintendents were
appointed from those best qualified for the
work.
[23] Now Cyrus was aware that all this would
take some time, and therefore he encamped
his troops in the healthiest spot he could
find and the easiest to supply, strengthening,
wherever necessary, the natural defences
of the place, so that the detachment left
in charge for the time should always be in
complete security, even though he might be
absent himself with the main body of his
force. [24] Nor was this all; he questioned
those who knew the country best, and, learning
where he would be rewarded for his pains,
he would lead his men out to forage, and
thus procure as large supplies as possible,
keep his soldiers in the best of health and
strength, and fix their drill in their minds.
[25] So Cyrus spent his days, and meanwhile
the deserters from Babylon and the prisoners
who were captured all told the same story:
they said that the king had gone off to Lydia,
taking with him store of gold and silver,
and riches and treasures of every kind. [26]
The mass of the soldiers were convinced that
he was storing his goods away from fear,
but Cyrus knew that he must have gone to
raise, if possible, an opponent who could
face them, and therefore he pushed his preparations
forward vigorously, feeling that another
battle must be fought. He filled up the Persian
cavalry to its full complement, getting the
horses partly from the prisoners, partly
from his own friends. There were two gifts
he would never refuse, horses and good weapons.
[27] He also procured chariots, taking them
from the enemy or wherever he could find
them. The old Trojan type of charioteering,
still in use to this day among the Cyrenaeans,
he abolished; before his time the Medes,
the Syrians, the Arabians, and all Asiatics
generally, used their chariots in the same
way as the Cyrenaeans do now. [28] The fault
of the system to his mind was that the very
flower of the army, if the picked men were
in the chariots, could only act at long range
and so contribute little after all to the
victory. Three hundred chariots meant twelve
hundred horses and three hundred fighting-men,
besides the charioteers, who would naturally
be men above the common, in whom the warriors
could place confidence: and that meant another
three hundred debarred from injuring the
enemy in any kind of way. [29] Such was the
system he abolished in favour of the war-chariot
proper, with strong wheels to resist the
shock of collision, and long axles, on the
principle that a broad base is the firmer,
while the driver's seat was changed into
what might be called a turret, stoutly built
of timber and reaching up to the elbow, leaving
the driver room to manage the horses above
the rim. The drivers themselves were all
fully armed, only their eyes uncovered. [30]
He had iron scythes about two feet long attached
to the axles on either side, and others,
under the tree, pointing to the ground, for
use in a charge. Such was the type of chariot
invented by Cyrus, and it is still in use
to-day among the subjects of the Great King.
Beside the chariots he had a large number
of camels, collected from his friends or
captured from the enemy. [31] Moreover, he
decided to send a spy into Lydia to ascertain
the movements of the king, and he thought
that the right man for this purpose was Araspas,
the officer in charge of the fair lady from
Susa. Matters had gone ill with Araspas:
he had fallen passionately in love with his
prisoner, and been led to entreat her to
be his paramour. [32] She had refused, faithful
to her husband who was far away, for she
loved him dearly, but she forbore to accuse
Araspas to Cyrus, being unwilling to set
friend at strife with friend. [33] But when
at length Araspas, thinking it would help
him in his desires, began to threaten her,
saying that if she would not yield he would
have his will of her by force, then in her
dread of violence she could keep the matter
hid no longer, and she sent her eunuch to
Cyrus with orders to tell him everything.
[34] And when Cyrus heard it he smiled over
the man who had boasted that he was superior
to love, and sent Artabazus back with the
eunuch to tell Araspas that he must use no
violence against such a woman, but if he
could persuade her, he might do so. [35]
But Artabazus, when he saw Araspas, rebuked
him sternly, saying that the woman was a
sacred trust, and his conduct disgraceful,
impious, and wicked, till Araspas burst into
tears of misery and shame, and was half dead
at the thought of what Cyrus would do. [36]
Learning this, Cyrus sent for him, saw him
alone, and said to him face to face:
"Araspas, I know that you are afraid
of me and in an agony of shame. Be comforted;
we are told that the gods themselves are
made subject to desire, and I could tell
you what love has forced some men to undergo,
men who seemed most lofty and most wise.
Did I not pass sentence on myself, when I
confessed I was too weak to consort with
loveliness and remain unmoved? Indeed it
is I who am most to blame in the matter,
for I shut you up myself with this irresistible
power."
[37] But Araspas broke in on his words:
"Ah, Cyrus, you are ever the same, gentle
and compassionate to human weaknesses. But
all the rest of the world has no pity on
me; they drown me in wretchedness. As soon
as the tattlers got wind of my misfortune,
all my enemies exulted, and my friends came
to me, advising me to make away with myself
for fear of you, because my iniquity was
so great."
[38] Then Cyrus said, "Now listen: this
opinion about you may be the means by which
you can do me a great kindness and your comrades
a great service." "Oh, that it
were possible!" said Araspas, "for
me ever to be of service to you!" [39]
"Well," said the other, "if
you went to the enemy, feigning that you
had fled from me, I think they would believe
you." "I am sure they would,"
said Araspas, "I know even my own friends
would think that of course I ran away."
[40] "Then you will come back to us,"
Cyrus went on, "with full information
about the enemy's affairs; for, if I am right
in my expectation, they will trust you and
let you see all their plans, so that you
need miss nothing of what we wish to know."
"I will be off this moment," said
Araspas; "it will be my best credential
to have it thought I was just in time to
escape punishment from you."
[41] "Then you can really bring yourself
to leave the beautiful Pantheia?"
"Yes, Cyrus," he answered, "I
can; for I see now that we have two souls.
This is the lesson of philosophy that I have
learnt from the wicked sophist Love. If we
had but a single soul, how could she be at
once evil and good? How could she be enamoured
at once of nobleness and baseness, or at
once desire and not desire one deed and the
same? No, it is clear that we have two souls,
and when the beautiful soul prevails, all
fair things are wrought, and when the evil
soul has the mastery, she lays her hand to
shame and wickedness. But to-day my good
soul conquers, because she has you to help
her."
[42] "Well," said Cyrus, "if
you have decided on going, it is thus you
had better go. Thus you will win their confidence,
and then you must tell them what we are doing,
but in such a way as to hinder their own
designs. It would hinder them, for example,
if you said that we were preparing an attack
on their territory at a point not yet decided;
for this would check the concentration of
their forces, each leader being most concerned
for the safety of his own home. [43] Stay
with them," he added, "till the
last moment possible: what they do when they
are close at hand is just what is most important
for us to know. Advise them how to dispose
their forces in the way that really seems
the best, for then, after you are gone and
although it may be known that you are aware
of their order, they will be forced to keep
to it, they will not dare to change it, and
should they do so at the last moment they
will be thrown into confusion."
[44] Thereupon Araspas took his leave, called
together his trustiest attendants, said what
he thought necessary for the occasion, and
departed.
[45] Now Pantheia, when she heard that Araspas
had fled, sent a messenger to Cyrus, saying:
"Grieve not, Cyrus, that Araspas has
gone to join the foe: I will bring you a
far trustier friend than he, if you will
let me send for my husband, and I know he
will bring with him all the power that he
has. It is true that the old king was my
husband's friend, but he who reigns now tried
to tear us two asunder, and my husband knows
him for a tyrant and a miscreant, and would
gladly be quit of him and take service with
such a man as you."
[46] When Cyrus heard that, he bade Pantheia
send word to her husband, and she did so.
Now when Abradatas saw the tokens from his
wife, and learnt how matters stood, he was
full of joy, and set out for Cyrus' camp
immediately, with a thousand horsemen in
his train. And when he came to the Persian
outposts he sent to Cyrus saying who he was,
and Cyrus gave orders that he should be taken
to Pantheia forthwith. [47] So husband and
wife met again after hope had well-nigh vanished,
and were in each other's arms once more.
And then Pantheia spoke of Cyrus, his nobleness,
his honour, and the compassion he had shown
her, and Abradatas cried:
"Tell me, tell me, how can I repay him
all I owe him in your name and mine!"
And she answered:
"So deal with him, my husband, as he
has dealt with you."
[48] And thus Abradatas went to Cyrus, and
took him by the hand, and said:
"Cyrus, in return for the kindness you
have shown us, I can say no more than this:
I give myself to you, I will be your friend,
your servant, and your ally: whatever you
desire, I will help you to win, your fellow-worker
always, so far as in me lies."
[49] Then Cyrus answered:
"And I will take your gift: but for
the moment you must leave me, and sup with
your wife: another day you will let me play
the host, and give you lodging with your
friends and mine."
[50] Afterwards Abradatas perceived how much
Cyrus had at heart the scythe-bearing chariots
and the cavalry and the war-horses with their
armour, and he resolved to equip a hundred
chariots for him out of his own cavalry force.
[51] These he proposed to lead himself in
a chariot of his own, four-poled and drawn
by eight horses, all the eight protected
by chest-plates of bronze. [52] So Abradatas
set to work, and this four-poled chariot
of his gave Cyrus the idea of making a car
with eight poles, drawn by eight yoke of
oxen, to carry the lowest compartment of
the battering engines, which stood, with
its wheels, about twenty-seven feet from
the ground. [53] Cyrus felt that he had a
series of such towers brought into the field
at a fair pace they would be of immense service
to him, and inflict as much damage on the
enemy. The towers were built with galleries
and parapets, and each of them could carry
twenty men. [54] When the whole was put together
he tested it and found that the eight yoke
of oxen could draw the whole tower with the
men more easily than one yoke by itself could
manage the ordinary weight of baggage, which
came to about five-and-twenty talents apiece,
whereas the tower, build of planks about
as thick as the boards for a stage, weighed
less than fifteen for each yoke. [55] Thus,
having satisfied himself that the attempt
was perfectly possible, he arranged to take
the towers into action, believing that in
war selfishness meant salvation, justice,
and happiness.
[C. 2] About this time ambassadors came to
Cyrus from India with gifts of courtesy and
a message from their king, saying:
"I send you greeting, Cyrus, and I rejoice
that you told me of your needs. I desire
to be your friend and I offer you gifts;
and if you have need of anything more, I
bid you say the word, and it shall be yours.
I have told my men to do whatever you command."
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Evans Experientialism 
