Chapter 5

(1) When Cyrus reached Babylon, he surrounded the city with his entire army. Then he himself rode around the city with his friends and chiefs of the allies. (2) After he contemplated the walls, he prepared to withdraw the army from the city. A certain deserter came out and said that they were going to set upon him when he was withdrawing his army: “For your phalanx seemed to them to be weak as they contemplated it from the wall.” And it is no wonder that it was so. For since they encircled a long wall, it was necessary that their phalanx came to a depth of but a few. (3) On hearing this, then, Cyrus stood with his personal troops in the middle of his army and ordered that the heavy-armed troops fold back the phalanx from the extremity on each wing and withdraw to the stationary part of the army, until the extremity from each side was beside him and the middle.28 (4) By doing this, then, those who remained stationary immediately became more confident because they were doubled in depth, and those who withdrew likewise became more confident, for the troops that remained stationary immediately became the ones who were adjacent to the enemy. (5) With the phalanx folding back like this, it was necessary that the first and the last be the best, and that the worst be arranged in the middle. An order like this seemed well prepared both for doing battle and for avoiding flight. And, to the extent that the phalanx became shorter by being doubled up, the cavalry and the light-armed troops from the wings came ever closer to the ruler. (6) When they were thus coiled together in close order, they withdrew. As long as arrows reached them from the wall, they did so backward, but when they were beyond arrow shot, they turned around, and going forward at first but a few steps, they turned quickly to the shield side and stood looking toward the wall. As they got farther away, they turned less often. When they seemed to be in safety, they withdrew without stopping until they reached their tents.

(7) When they had encamped, Cyrus summoned his chief aides together and said, “Men and allies, we have seen the city all around. How someone might take such strong high walls by assault I do not think I see, but to the extent that there are more human beings in the city, to this extent I hold that they could be the sooner captured by hunger, since they are not coming out to fight. So unless you have another way to suggest, I say that the men must be besieged like this.”

(8) Chrysantas said, “Does not this river, with a breadth of more than two stadia, flow through the middle of the city?”29

“Yes, by Zeus,” said Gobryas, “and with a depth such that not even two men, with one standing on the other, would reach above the water’s surface. Consequently, the city is even stronger by means of the river than by means of the walls.”

(9) And Cyrus said, “Chrysantas, let us drop such things as are beyond our power. As quickly as possible, after measuring out sections for each of us, we must dig a trench as broad and deep as possible, in order that we need as few guards as possible.”

(10) So after measuring out a circle around the wall, but leaving enough room by the river for large towers, he began digging a huge trench at different places along the wall, and they cast the earth up on the side toward themselves.He began to build towers first by the river, laying their foundations with date palms no less than a plethron in length (for there are some that have grown even greater).30 For of course when compressed by a load, the date palms bend upward, like the backs of pack asses. (12) He put these down in order that he might seem especially like one preparing to begin a siege, [and] so that if the river should escape into the trench, it would not carry his towers off. In order that there be as many guard posts as possible, he also raised many other towers on the earth that had been cast up.

(13) This, then, is what they were doing. Those in the fortress were laughing at the siege on the grounds that they had provisions for more than twenty years. On hearing this, Cyrus divided his army into twelve parts, that each part might stand guard for one month a year. (14) When the Babylonians heard this, they laughed much more by far at the thought that Phrygians, Lydians, Arabians, and Cappadocians, whom they believed to be better disposed to themselves than to the Persians, would stand guard.

(15) The trenches had already been dug. Since Cyrus heard that there was a festival in Babylon in which all the Babylonians drank and reveled the entire night, on this night, as soon as it was dark, he took many people and opened the mouths of the trenches toward the river. (16) When this was done, the water traveled down through the trenches during the night, and the path of the river through the city became passable for human beings. (17) When the problem of the river had been taken care of in this way, Cyrus directed his Persian colonels of both infantry and cavalry to report to him with their regiments two abreast, and he directed the other allies to follow behind ordered as they had been previously. (18) So they reported. He sent aides, both infantry and cavalry, down into the dry part of the river, and he bade them consider whether the riverbed was passable.

(19) When they reported that it was passable, he then called together the leaders of the infantry and cavalry and said the following: (20) “Men, friends, the river has yielded us the road to the city. Let us enter with confidence, fearing nothing within, bearing in mind that the troops against whom we are now marching are the very ones we conquered when they had allies in addition to themselves, were all wide awake, sober, armed, and organized.31 (21) Now we are going against them at a time when many of them are asleep, many are drunk, and all are disorganized. When they perceive us inside, they will be even much more useless than they are now, for they will be thoroughly startled. (22) It is said to frighten those who enter a city that [the city dwellers] go up onto the roofs and throw things down from this side and that. If someone has this in mind, the following will especially bring confidence: If some go up on the houses, we have an ally in the god Hephaestus. Their porches bum well, for their doors have been made of date palm and are covered over with bitumen, a fuel. (23) We, in tum, have a lot of wood, which will quickly give birth to much fire, and we have pitch and tow, which will quickly excite great flames, so it is necessary that they either flee the houses quickly or quickly be burned up. (24) But come, take up your weapons. I shall lead with the gods’ [help]. You, Gadatas and Gobryas, show the way, for you know it. When we are inside, lead in the quickest way to the king’s palace.”

(25) “Indeed,” said Gobryas and those with him, “it would not be amazing if the gates of the king’s palace were even unlocked, for the entire city is reveling tonight. We will, however, encounter guards in front of the gates, for some are always posted there.”

“We must not delay,” said Cyrus, “but advance in order to catch the men as unprepared as possible.”

(26) When these things had been said, they went on. Of those who came out in opposition, some were struck and killed, others fled back inside, and others shouted out. But Gobryas and those with him shouted along with them, as if they themselves were also revelers. Going as quickly as they were able, they arrived at the king’s palace.

(27) The troops assigned to Gobryas and Gadatas found the gates of the king’s palace locked. Those who had been assigned to attack the guards fell upon them drinking beside a great fire, and they promptlytreated them as enemies. (28) Since there was shouting and crashing, those inside perceived the uproar, and when the king ordered them to investigate what the matter was, some opened the gates and ran out. (29) When Gadatas and those with him saw the open gates, they rushed in, and after falling upon and striking those who were fleeing back inside, they reached the king. They found him already standing and having drawn the short sword that he had. (30) Gobryas, Gadatas, and those with them subdued him; those who were with him were killed, one as he sought to shield himself, another as he took flight, another attempting a defense with whatever he could. (31) Cyrus sent companies of cavalry through the streets. He told them to kill whomever they found outdoors; he told those who knew Assyrian to declare that those in their houses were to remain inside and that if anyone were caught outside, he would be put to death.

(32) So this is what they were doing, and Gadatas and Gobryas arrived. They first lay prostrate before the gods, because they had avenged themselves upon the impious king; then they kissed Cyrus’ hands and feet, shedding many joyous tears and taking delight. (33) When it was day and those who held the heights saw that the city had been captured and the king killed, they surrendered the heights as well. (34) As for the heights, Cyrus immediately took them over and sent up both guards and guard officers; as for the dead, he allowed their relatives to bury them.32 He ordered the heralds to declare that all Babylonians were to give up their arms. Wherever arms might be taken in a house, he commanded that all those inside would be killed. So they gave up their weapons, and Cyrus deposited them in the citadels so that they would be ready if there were ever any need to use them. (35) After these things had been done, he in the first place summoned the Magi, and because the city had been captured by force of arms, he bade them select first fruits of the booty and sanctuaries for the gods.33 After this he distributed both houses and government buildings to the very ones he believed were partners in what had been accomplished. He allocated them just as had been decided, the best to the best.34 If someone thought that he got too little, he bade them come forward and explain.35 (36) He told the Babylonians to work the land, pay the tribute, and serve those to whom they each were given. He commanded the Persians who were his partners and as many of the allies as chose to remain with him to converse as masters with [the Babylonian subjects] they received.

(37) After this Cyrus was already desirous of establishing himself in the way he held to be fitting for a king. He decided to do this with the concurring judgment of his friends, so that he could appear seldom and with dignity, while provoking as little envy as possible. So he contrived this as follows: When day came, he positioned himself with his army where it seemed suitable, received whoever wished to say something, and, after giving an answer, sent him away. (38) When people knew that he would receive them, countless numbers arrived, and there was much contriving and fighting by those pushing to get in. (39) The aides admitted them, judging as best they could. Whenever any of his friends became visible breaking though the mob, Cyrus extended his hand, led them to him, and spoke as follows: “Men, friends, wait around until we get safe from the mob, then we shall be together in peace.” So his friends would wait around, but the mob would stream in more and more. Consequently, it was evening before he was at leisure to be together with his friends. (40) So Cyrus then said, “Men, it is now the opportune time to part; come early tomorrow, for I wish to converse with you about something.” After hearing this his friends departed gladly and ran off, for they had been punished by [neglecting] necessities of all sorts. Thus they then went to bed.

(41) Cyrus reported to the same place on the next day, and a much greater multitude of people who wished to approach him was standing there, and they reported there much earlier than did his friends. So Cyrus stationed a large circle of Persian lancers and told them no one was to enter except. his friends and officers of both the Persians and the allies.

(42) After they came together, Cyrus said such things as follow to them: “Men, friends and allies, we cannot possibly blame the gods with the charge that, up to this point, not all we prayed for has been accomplished. If, however, to have great success entails the result that it is not possible to have leisure either for oneself or to enjoy oneself with friends, I bid farewell to this happiness. (43) For surely you took note just yesterday that we began at dawn, and not before evening did we stop listening to those who came here. And now you see these others, more numerous than those yesterday, who are here to give us trouble. (44) Now if one surrenders oneself to them, I calculate that you will have but a small part of me, and I but a small part of you. Of myself I know clearly that I will not have any part whatsoever. (45) I see another ridiculous matter besides. For I am doubtless disposed to you as is to be expected, but of these standing all around here I probably know few or none, yet they all have so prepared themselves [as to think] that if they are victorious in pushing you aside, they will sooner accomplish what they wish from me than you will. I thought it right, if one of them needs something from me, that they serve you my friends and ask for access. (46) Now perhaps someone could ask why I did not arrange it to be so from the beginning, for instead I put myself in the center [of everyone]. It is because I knew the things of the war to be such that the ruler must not be late either in knowing what he must know or in doing what it is opportune to do, and I believed that generals who are seldom seen neglect many of the things that need to be done. (47) Now, since labor-loving war has gone to rest, it seems to me that my soul also thinks it right to obtain some rest. So then, since I am at a loss as to what I might do to put our [affairs] in a noble condition, and likewise with the [affairs] of the others we need to take care of, let anyone offer counsel about what he sees as being most advantageous.”

(48) So Cyrus spoke like this. After him rose Artabazus, who once professed that he was his relative,36 and he said, “You acted nobly in beginning the discussion, for beginning when you were still young, I very much desired to become your friend, but seeing that you were not in need of me, I was hesitant to approach you. (49) When once you happened to need me to be enthusiastic in reporting Cyaxares’ [message] to the Medes, I calculated that if I should embrace these affairs for you with enthusiasm, I would become a familiar of yours, and it would be possible for me to converse with you as long as I wished.37 And those [services] were done in such a way that you praised me. (50) After this, first the Hyrcanians became our friends when we were very hungry for allies, so we all but carried them around in our arms, cherishing them. After this, when the enemy camp was captured, I did not think there was leisure for you to be around me, and I forgave you. (51) After this, Gobryas became our friend, and I rejoiced. And next Gadatas, and it was already a task to get hold of you. When, however, the Sacians and Cadusians became our allies, it was in all likelihood necessary to court them as well, for they too were courting you.38When we came back again to the point from which we set out,39 and I saw you busy with your horses, chariots, and siege engines, I held that when you were at leisure from these things, then you would have leisure for me. When, however, the terrible message came that all the world was assembling against us, I knew that this was most important.40 If this went nobly, I thought I knew well that there would be abundant opportunities for you and me to associate.41 (53) And now we have been victorious in the great battle, we have Sardis and Croesus in hand, we have taken Babylon, and we have subdued everyone, and yet yesterday, by Mithras,42 if I had not fought through many others, I would not have been able to get close to you. When, however, you greeted me with your right hand and bade me remain beside you, I immediately caught everyone’s attention—because I got to spend the day with you without eating or drinking. (54) Now then, if there will be any way that we who have been most deserving will obtain the greatest part of you, [fine]; if not, I am willing once again to proclaim in your name that everyone is to go away from you except us, your friends from the beginning.”

(55) Cyrus and many others laughed at this. Chrysantas the Persian rose and spoke as follows: “But before, Cyrus, you properly presented yourself out in the open both because of what you said yourself and because we were not the ones you especially had to court.43 We were present for our own sakes, but the multitude had to be acquired in every way, in order that they might be willing to join in our labors with as much pleasure as possible and risk their lives with us. (56) But now, when you not only have these44 but also have the power to acquire others whom it is opportune to acquire, it is a worthy thing for you now to obtain a house. What would you enjoy from your rule, if you alone did not receive a hearth as part of your share? No place on earth is more holy, more pleasant, or more one’s own.45 Besides, do you not think that we would be ashamed if we should see you enduring hardships out of doors, while we ourselves were in houses and seemed to be taking advantage of you?”46

(57) After Chrysantas said this, many spoke along the same lines as he. After this, of course, [Cyrus] moved into the palace of the king, and those who conveyed the riches from Sardis returned them here. When Cyrus moved in, he sacrificed first to Hestia, then to Zeus the king and to any other god indicated by the Magi.

(58) After doing this, he began to manage all the other things right away. He kept his own problem in mind, that he was undertaking to rule many human beings, that he was preparing to dwell in the biggest of all cities in evidence, and that it was as hostile to him as a city could be to any man. So of course in light of these calculations, he held that he needed bodyguards. (59) Recognizing that human beings are nowhere more easily overcome than when eating, drinking, washing, in bed, or asleep, he considered who would be most trustworthy to have about him at these times. He believed that there could never be a trustworthy human being who was more friendly to someone else than to the one in need of the guard. (60) So he recognized that those who had children, or wives well suited to them, or boyfriends, were compelled by nature to love especially these. Seeing that eunuchs were deprived of all these ties, he held that they would most value those who were especially able to enrich them; to help them, if they should be treated unjustly; and to bedeck them with honors. He held that no one would be able to surpass him in doing good to eunuchs. (61) Besides these points, since eunuchs are deemed disreputable by other human beings, they therefore need a master as a protector, for there is no man who would not think he deserved to have more than a eunuch in everything, unless something stronger should prevent it. But if he is trustworthy to a master, there is nothing to prevent even a eunuch from having the first position. (62) One might especially think that eunuchs would lose their strength, but this did not appear to him to be so. From other animals he took it as evidence that unruly horses when castrated cease biting and being unruly, but they become no less warlike;47 and bulls when castrated give up their big thoughts and disobedience, but they are not deprived of their strength and energy; and dogs, similarly, cease to abandon their masters when they are castrated, but they become no worse at guarding and for the hunt. (63) And human beings become similarly more gentle when deprived of this desire, but they do not, however, become more neglectful of what is assigned them, nor at all less skilled as riders, nor at all less skilled as spearmen, nor less ambitious. (64) It showed quite clearly in wars and on the hunt that they safely retained the love of victory in their souls. It is especially on the ruin of their masters that they have given evidence of their being faithful, for none have shown more faithful deeds amidst the misfortunes of their masters than have eunuchs. (65) If, then, they seem to be diminished somewhat in bodily strength, iron makes the weak equal to the strong in war. So realizing these things, he made all those who served near his own person, beginning with the doormen, eunuchs.48

(66) Because he held that this guard was not sufficient against the multitude of those who harbored ill will, he considered whom he should take from among the others as the most faithful guards around the king’s palace. (67) So knowing that Persians at home had the hardest lives because of their poverty, and that they lived most laboriously because of the ruggedness of the country and because they did their own work, he believed that it was especially they who would cherish the way of life they would lead with him. (68) So he took from among them ten thousand spearmen who, when he was resting inside, stood guard night and day in a circle around the king’s palace, but when he went out somewhere, they marched in order on each side. (69) Believing that there also had to be sufficient guards for Babylon as a whole, whether he himself happened to be residing there or traveling abroad, he established sufficient garrisons in Babylon as well. He ordered that the Babylonians also pay them their wages, for he wished that they be as deprived of resources as possible, in order that they be most submissive and easily restrained. (70) So, then, this guard that was then established, both around him in particular and in Babylon, still endures today, just as it was.

Considering both how his whole empire might be continued and how still more might be added to it, he held that these mercenaries were not so much better than their subjects as they were less numerous.49 He realized that the good men, the very ones who with the gods’ [help] provided for his conquest, must be kept together and that one must take care that they not slacken in their practice of virtue.50 (71) In order that he might not seem to be giving commands to them, but that they might abide in and care for virtue because they themselves realized this to be best, he called together both the Peers and all those who were chief aides and seemed to him to be most worthy partners in both hard work and its rewards.51

(72) When they had come together, he said such things as follow: “Men, friends, and allies, let there be the greatest gratitude to the gods because they granted that we obtain what we believed we deserved, for we now have both a great deal of good land and people who will work it and support us. We also have houses and furniture in them. (73) And let no one of you believe that in having these things we have what belongs to others: It is an eternal law among all human beings that when a city is captured by those at war, both the bodies of those in the city and their valuables belong to those who take it. It will not be by injustice, then, that you will have whatever you may have, but it will be by benevolence that you refrain from taking something away, if you allow them to have anything.

(74) “As for the future, however, I know that if we turn toward easygoingness and the pleasure seeking of bad human beings, who believe that laboring is misery and living without labor happiness, I say that we will quickly be of but little worth to ourselves and quickly be deprived of all good things, (75) for that men have been good does not suffice for them to continue being good, unless one cares about it to the end. Just as also the other arts become worth less when neglected, and bodies, or at least those in good condition, are again worse when one abandons them in favor of easygoingness,52 so also moderation, continence, and strength turn again to worthlessness whenever one abandons their practice. (76) One ought therefore not be negligent or abandon oneself in favor of the immediate pleasure, for I think it is a great work to gain an empire, but it is an even much greater work to keep one safe after taking it. One who has shown only daring has often succeeded in taking, but as for holding on after one has taken, this does not occur without moderation, without continence, or without great care. (77) Realizing this, we must now practice virtue much more than before we acquired these good things; being well aware that when someone has the most, then most people envy him, plot against him, and become his enemies, especially if he also has his possessions and service from unwilling [subjects], just as we do. Now the gods, we must think, will be with us, for we do not have [what we have] unjustly, having plotted against others, but after having been plotted against, we took vengeance.

(78) “What is next best, however, we must prepare by ourselves. This is that we deem it right to rule by being better than our subjects. We must of necessity share with our slaves heat and cold, food and drink, and labor and sleep. In this sharing, however, we need first to try to appear better than they in regard to such. (79) Military science and practice, on the other hand, we must by all means not share with those whom we wish to establish as our workers and tributaries. Rather, realizing that the gods have revealed these to be the tools of freedom and happiness for human beings, we need to get the advantage of [our subjectslin these exercises. And just as we took away their weapons, so we ourselves must never become separated from our weapons, being well aware that they who stay closest to their weapons are most the masters of their wishes.53

(80) “If someone has in mind a question like this, ‘What indeed is the benefit for us to have achieved what we desired if we will still need to endure hunger, thirst, labor, and care?’ he needs to learn that one enjoys the good things more to the extent that one goes to them after having labored in advance, for labors are a sauce for good things:54 Unless one happens to be in need of something, nothing could be prepared in so costly a fashion as to be pleasant [to him]. (81) If the divinity has provided for us these things that human beings especially desire and if someone will [then] prepare them for himself in the way that they would appear most pleasant, such a man will get the advantage over those more needy in the means of life [only] in that he will obtain the most pleasant foods when hungry, he will enjoy the most pleasant drinks when thirsty, and he will go to rest in the most pleasant way when in need of rest. (82) This is why I say that we must now accept being commanded toward manly goodness,55 both in order that we may enjoy the good things in the way that is best and most pleasant and in order that we may be without experience in the harshest of all things, for not to have taken the good things is not so harsh as it is painful to be deprived of them after having taken them. (83) Also bear this in mind: With what excuse would we allow ourselves to become worse than before? Is it because we are ruling? But it is surely not fitting that the ruler be more worthless than his subjects. But is it because we think that we are happier now than before? Then will someone say that vice befits happiness? But is it because, since we have acquired slaves, we will punish them if they are worthless? (84) And why is it fitting for one who is himself worthless to punish others on account of their worth-lessness or laxity?

“Also bear in mind that we have made preparations to support many troops as guards of both our houses and our bodies. How would it not be shameful if we should think we ought to obtain safety using others to wield our spears, while we ourselves will not wield the spear for ourselves? Moreover, one must know well that there is no other such protection as that one be noble and good himself. This [conviction] must accompany us, for it is not fitting that anything else be noble for one who is lacking in virtue. (85) What, then, do I say that we must do? Wherein must we practice virtue? Wherein exercise care? It is nothing new, men, that I shall say. Just as in Persia the Peers pass their time at the government buildings, so also I say that all of us who are Peers56 here must practice the very things we did there; and that on seeing me when you are here, you must consider whether I pass my time caring for what I ought, and I will consider and watch you, and I shall honor those whom I see practicing what is noble and good. (86) And as for the children who may be born of us, let us educate them here. We ourselves will be better by wishing to provide ourselves as the best possible patterns for our children, and our children could not easily become worthless, even if they wished to, spending their day in noble and good practices, not even seeing or hearing anything shameful.”

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