The Histories of Herodotus. Herodotus

obedience to the orders which they had received, the Persians came with their reaping-hooks, Cyrus led them to a tract of ground, about eighteen or twenty furlongs each way, covered with thorns, and ordered them to clear it before the day was out. They accomplished their task; upon which he issued a second order to them, to take the bath the day following, and again come to him. Meanwhile he collected together all his father's flocks, both sheep and goats, and all his oxen, and slaughtered them, and made ready to give an entertainment to the entire Persian army. Wine, too, and bread of the choicest kinds were prepared for the occasion. When the morrow came, and the Persians appeared, he bade them recline upon the grass, and enjoy themselves. After the feast was over, he requested them to tell him "which they liked best, to-day's work, or yesterday's?" They answered that "the contrast was indeed strong: yesterday brought them nothing but what was bad, to-day everything that was good." Cyrus instantly seized on their reply, and laid bare his purpose in these words: "Ye men of Persia, thus do matters stand with you. If you choose to hearken to my words, you may enjoy these and ten thousand similar delights, and never condescend to any slavish toil; but if you will not hearken, prepare yourselves for unnumbered toils as hard as yesterday's. Now therefore follow my bidding, and be free. For myself I feel that I am destined by Providence to undertake your liberation; and you, I am sure, are no whit inferior to the Medes in anything, least of all in bravery. Revolt, therefore, from Astyages, without a moment's delay."

      127. The Persians, who had long been impatient of the Median dominion, now that they had found a leader, were delighted to shake off the yoke. Meanwhile Astyages, informed of the doings of Cyrus, sent a messenger to summon him to his presence. Cyrus replied, "Tell Astyages that I shall appear in his presence sooner than he will like." Astyages, when he received this message, instantly armed all his subjects, and, as if God had deprived him of his senses, appointed Harpagus to be their general, forgetting how greatly he had injured him. So when the two armies met and engaged, only a few of the Medes, who were not in the secret, fought; others deserted openly to the Persians; while the greater number counterfeited fear, and fled.

      128. Astyages, on learning the shameful flight and dispersion of his army, broke out into threats against Cyrus, saying, "Cyrus shall nevertheless have no reason to rejoice"; and directly he seized the Magian interpreters, who had persuaded him to allow Cyrus to escape, and impaled them; after which, he armed all the Medes who had remained in the city, both young and old; and leading them against the Persians, fought a battle, in which he was utterly defeated, his army being destroyed, and he himself falling into the enemy's hands.

      129. Harpagus then, seeing him a prisoner, came near, and exulted over him with many jibes and jeers. Among other cutting speeches which he made, he alluded to the supper where the flesh of his son was given him to eat, and asked Astyages to answer him now, how he enjoyed being a slave instead of a king? Astyages looked in his face, and asked him in return, why he claimed as his own the achievements of Cyrus? "Because," said Harpagus, "it was my letter which made him revolt, and so I am entitled to all the credit of the enterprise." Then Astyages declared that "in that case he was at once the silliest and the most unjust of men: the silliest, if when it was in his power to put the crown on his own head, as it must assuredly have been, if the revolt was entirely his doing, he had placed it on the head of another; the most unjust, if on account of that supper he had brought slavery on the Medes. For, supposing that he was obliged to invest another with the kingly power, and not retain it himself, yet justice required that a Mede, rather than a Persian, should receive the dignity. Now, however, the Medes, who had been no parties to the wrong of which he complained, were made slaves instead of lords, and slaves moreover of those who till recently had been their subjects."

      130. Thus after a reign of thirty-five years, Astyages lost his crown, and the Medes, in consequence of his cruelty, were brought under the rule of the Persians. Their empire over the parts of Asia beyond the Halys had lasted one hundred and twenty-eight years, except during the time when the Scythians had the dominion. Afterwards the Medes repented of their submission, and revolted from Darius, but were defeated in battle, and again reduced to subjection. Now, however, in the time of Astyages, it was the Persians who under Cyrus revolted from the Medes, and became thenceforth the rulers of Asia. Cyrus kept Astyages at his court during the remainder of his life, without doing him any further injury. Such then were the circumstances of the birth and bringing up of Cyrus, and such were the steps by which he mounted the throne. It was at a later date that he was attacked by Croesus, and overthrew him, as I have related in an earlier portion of this history. The overthrow of Croesus made him master of the whole of Asia.

      131. The customs which I know the Persians to observe are the following: they have no images of the gods, no temples nor altars, and consider the use of them a sign of folly. This comes, I think, from their not believing the gods to have the same nature with men, as the Greeks imagine. Their wont, however, is to ascend the summits of the loftiest mountains, and there to offer sacrifice to Jupiter, which is the name they give to the whole circuit of the firmament. They likewise offer to the sun and moon, to the earth, to fire, to water, and to the winds. These are the only gods whose worship has come down to them from ancient times. At a later period they began the worship of Urania, which they borrowed from the Arabians and Assyrians. Mylitta is the name by which the Assyrians know this goddess, whom the Arabians call Alitta, and the Persians Mitra.

      132. To these gods the Persians offer sacrifice in the following manner: they raise no altar, light no fire, pour no libations; there is no sound of the flute, no putting on of chaplets, no consecrated barley-cake; but the man who wishes to sacrifice brings his victim to a spot of ground which is pure from pollution, and there calls upon the name of the god to whom he intends to offer. It is usual to have the turban encircled with a wreath, most commonly of myrtle. The sacrificer is not allowed to pray for blessings on himself alone, but he prays for the welfare of the king, and of the whole Persian people, among whom he is of necessity included. He cuts the victim in pieces, and having boiled the flesh, he lays it out upon the tenderest herbage that he can find, trefoil especially. When all is ready, one of the Magi comes forward and chants a hymn, which they say recounts the origin of the gods. It is not lawful to offer sacrifice unless there is a Magus present. After waiting a short time the sacrificer carries the flesh of the victim away with him, and makes whatever use of it he may please.

      133. Of all the days in the year, the one which they celebrate most is their birthday. It is customary to have the board furnished on that day with an ampler supply than common. The richer Persians cause an ox, a horse, a camel, and an ass to be baked whole and so served up to them: the poorer classes use instead the smaller kinds of cattle. They eat little solid food but abundance of dessert, which is set on table a few dishes at a time; this it is which makes them say that "the Greeks, when they eat, leave off hungry, having nothing worth mention served up to them after the meats; whereas, if they had more put before them, they would not stop eating." They are very fond of wine, and drink it in large quantities. To vomit or obey natural calls in the presence of another is forbidden among them. Such are their customs in these matters.

      It is also their general practice to deliberate upon affairs of weight when they are drunk; and then on the morrow, when they are sober, the decision to which they came the night before is put before them by the master of the house in which it was made; and if it is then approved of, they act on it; if not, they set it aside. Sometimes, however, they are sober at their first deliberation, but in this case they always reconsider the matter under the influence of wine.

      134. When they meet each other in the streets, you may know if the persons meeting are of equal rank by the following token: if they are, instead of speaking, they kiss each other on the lips. In the case where one is a little inferior to the other, the kiss is given on the cheek; where the difference of rank is great, the inferior prostrates himself upon the ground. Of nations, they honour most their nearest neighbours, whom they esteem next to themselves; those who live beyond these they honour in the second degree; and so with the remainder, the further they are removed, the less the esteem in which they hold them. The reason is that they look upon themselves as very greatly superior in all respects to the rest of mankind, regarding others as approaching to excellence in proportion as they dwell nearer to them; whence it comes to pass that those who are the farthest off must be the most degraded of mankind. Under the dominion of the Medes, the several nations of the empire exercised authority over each other in this order. The