Cyropaedia - The Life and Wisdom of Cyrus the Great. Xenophon

far to seek; the king leads just as he does in war, hunting in person at the head of the field, and making his men follow, because it is felt that the exercise itself is the best possible training for the needs of war. It accustoms a man to early rising; it hardens him to endure heat and cold; it teaches him to march and to run at the top of his speed; he must perforce learn to let fly arrow and javelin the moment the quarry is across his path; and, above all, the edge of his spirit must needs be sharpened by encountering any of the mightier beasts: he must deal his stroke when the creature closes, and stand on guard when it makes its rush: indeed, it would be hard to find a case in war that has not its parallel in the chase. (11) But to proceed: the young men set out with provisions that are ampler, naturally, than the boys' fare, but otherwise the same. During the chase itself they would not think of breaking their fast, but if a halt is called, to beat up the game, or for any hunter's reason, then they will make, as it were, a dinner of their breakfast, and, hunting again on the morrow till dinner-time, they will count the two days as one, because they have only eaten one day's food. This they do in order that, if the like necessity should arise in war, they may be found equal to it. As relish to their bread these young men have whatever they may kill in the chase, or failing that, nasturtium like the boys. And if one should ask how they can enjoy the meal with nasturtium for their only condiment and water for their only drink, let him bethink himself how sweet barley bread and wheaten can taste to the hungry man and water to the thirsty. (12) As for the young men who are left at home, they spend their time in shooting and hurling the javelin, and practising all they learnt as boys, in one long trial of skill. Beside this, public games are open to them and prizes are offered; and the tribe which can claim the greatest number of lads distinguished for skill and courage and faithfulness is given the meed of praise from all the citizens, who honour, not only their present governor, but the teacher who trained them when they were boys. Moreover, these young men are also employed by the magistrates if garrison work needs to be done or if malefactors are to be tracked or robbers run down, or indeed on any errand which calls for strength of limb and fleetness of foot. Such is the life of the youth. But when the ten years are accomplished they are classed as grown men. (13) And from this time forth for five-and-twenty years they live as follows.

      First they present themselves, as in youth, before the magistrates for service to the state wherever there is need for strength and sound sense combined. If an expedition be on foot the men of this grade march out, not armed with the bow or the light shield any longer, but equipped with what are called the close-combat arms, a breastplate up to the throat, a buckler on the left arm (just as the Persian warrior appears in pictures), and for the right hand a dagger or a sword. Lastly, it is from this grade that all the magistrates are appointed except the teachers for the boys. But when the five-and-twenty years are over and the men have reached the age of fifty years or more, then they take rank as elders, and the title is deserved. (14) These elders no longer go on military service beyond the frontier; they stay at home and decide all cases, public and private both. Even capital charges are left to their decision, and it is they who choose all the magistrates. If a youth or a grown man breaks the law he is brought into court by the governors of his tribe, who act as suitors in the case, aided by any other citizen who pleases. The cause is heard before the elders and they pronounce judgment; and the man who is condemned is disenfranchised for the rest of his days.

      (15) And now, to complete the picture of the whole Persian policy, I will go back a little. With the help of what has been said before, the account may now be brief; the Persians are said to number something like one hundred and twenty thousand men: and of these no one is by law debarred from honour or office. On the contrary, every Persian is entitled to send his children to the public schools of righteousness and justice. As a fact, all who can afford to bring up their children without working do send them there: those who cannot must forego the privilege. A lad who has passed through a public school has a right to go and take his place among the youths, but those who have not gone through the first course may not join them. In the same way the youths who have fulfilled the duties of their class are entitled eventually to rank with the men, and to share in office and honour: but they must first spend their full time among the youths; if not, they go no further. Finally, those who as grown men have lived without reproach may take their station at last among the elders. Thus these elders form a college, every member of which has passed through the full circle of noble learning; and this is that Persian polity and that Persian training which, in their belief, can win them the flower of excellence. (16) And even to this day signs are left bearing witness to that ancient temperance of theirs and the ancient discipline that preserved it. To this day it is still considered shameful for a Persian to spit in public, or wipe the nose, or show signs of wind, or be seen going apart for his natural needs. And they could not keep to this standard unless they were accustomed to a temperate diet, and were trained to exercise and toil, so that the humours of the body were drawn off in other ways. Hitherto we have spoken of the Persians as a whole: we will now go back to our starting-point and recount the deeds of Cyrus from his childhood.

       (C.3) Until he was twelve years old or more, Cyrus was brought up in the manner we have described, and showed himself to be above all his fellows in his aptitude for learning and in the noble and manly performance of every duty. But about this time, Astyages sent for his daughter and her son, desiring greatly to see him because he had heard how noble and fair he was. So it fell out that Mandane came to Astyages, bringing her son Cyrus with her. (2) And as soon as they met, the boy, when he heard that Astyages was his mother's father, fell on his neck and kissed him without more ado, like the loving lad nature had made him, as though he had been brought up at his grandfather's side from the first and the two of them had been playmates of old. Then he looked closer and saw that the king's eyes were stencilled and his cheeks painted, and that he wore false curls after the fashion of the Medes in those days (for these adornments, and the purple robes, the tunics, the necklaces, and the bracelets, they are all Median first and last, not Persian; the Persian, as you find him at home even now-a-days, still keeps to his plainer dress and his plainer style of living.) The boy, seeing his grandfather's splendour, kept his eyes fixed on him, and cried, "Oh, mother, how beautiful my grandfather is!" Then his mother asked him which he thought the handsomer, his father or his grandfather, and he answered at once, "My father is the handsomest of all the Persians, but my grandfather much the handsomest of all the Medes I ever set eyes on, at home or abroad." (3) At that Astyages drew the child to his heart, and gave him a beautiful robe and bracelets and necklaces in sign of honour, and when he rode out, the boy must ride beside him on a horse with a golden bridle, just like King Astyages himself. And Cyrus, who had a soul as sensitive to beauty as to honour, was pleased with the splendid robe, and overjoyed at learning to ride, for a horse is a rare sight in Persia, a mountainous country, and one little suited to the breed.

      (4) Now Cyrus and his mother sat at meat with the king, and Astyages, wishing the lad to enjoy the feast and not regret his home, plied him with dainties of every sort. At that, so says the story, Cyrus burst out, "Oh, grandfather, what trouble you must give yourself reaching for all these dishes and tasting all these wonderful foods!" "Ah, but," said Astyages, "is not this a far better meal than you ever had in Persia?" Thereupon, as the tale runs, Cyrus answered, "Our way, grandfather, is much shorter than yours, and much simpler. We are hungry and wish to be fed, and bread and meat brings us where we want to be at once, but you Medes, for all your haste, take so many turns and wind about so much it is a wonder if you ever find your way to the goal that we have reached long ago." (5) "Well, my lad," said his grandfather, "we are not at all averse to the length of the road: taste the dishes for yourself and see how good they are." "One thing I do see," the boy said, "and that is that you do not quite like them yourself." And when Astyages asked him how he felt so sure of that, Cyrus answered, "Because when you touch an honest bit of bread you never wipe your hands, but if you take one of these fine kickshaws you turn to your napkin at once, as if you were angry to find your fingers soiled." (6) "Well and good, my lad, well and good," said the king, "only feast away yourself and make good cheer, and we shall send you back to Persia a fine strong fellow." And with the word he had dishes of meat and game set before his grandson. The boy was taken aback by their profusion, and exclaimed, "Grandfather, do you give me all this for myself, to do what I like with it?" "Certainly I do," said the king. (7) Whereupon, without more ado, the boy Cyrus took first one dish and then another and gave them to the attendants who stood about his grandfather, and with each gift he made a little speech: "That is for