(1) In the first place, he continually made his benevolence of soul every bit as visible as he could, for he believed that just as it is not easy to love those who seem to hate you, or to be well disposed toward those who are ill disposed toward you, so also those known as loving and as being well disposed could not be hated by those who held that they were loved. (2) Now for as long as he was relatively unable to confer benefits with money, he used to try to hunt the friendship of his associates by taking forethought on their behalf, by laboring for them, and by being both visibly pleased along with them on good occasions and visibly grief-stricken along with them on bad occasions. When it happened that he had money with which to confer benefits, it seems to us that he judged there to be, in the first place, no such charming benefaction for human beings to give to one another as the sharing of food and drink, at least not at an equal cost. (3) Believing this to be so, he ordered at his own table, in the first place, that they always put beside him foods similar to those on which he himself was dining, but sufficient for very many people. He used to distribute all that was put beside him, except for what he and his fellow diners were consuming, to whichever of his friends he wished to show his remembrance or friendliness. He sent food around also to those in whom he was pleased either in how they stood guard, in how they served at court, or in any sort of action, indicating that he did not fail to notice those who wished to gratify him. (4) He even used to honor his servants with food from his table, whenever he praised one of them. He also had all the servants’ food placed on his own table, thinking that even in this way he would engender a certain goodwill, just as it does with dogs. If he wished that any of his friends be courted by large numbers, he sent from his table to them as well. And still even now, all court more those to whom they see things sent from the table of the king, believing that they are the ones in honor and competent, if they need anything, to get it done. Moreover, what is sent from the king does not bring delight only because of what has been said, but what comes from the king’s table really differs greatly also in the pleasure it affords.13 (5) That this is so, however, is nothing amazing, for just as also the other arts have been developed to an exceptional degree in great cities, in the same way the food of a king has been labored over to a very exceptional degree. In small cities, the same person makes a bed, a door, a plow, a table, and this same person is frequently a house builder too, and he is content if he gets enough customers to support him even in this way. It is impossible, then, for a human being who does many things by art to do them all nobly. In great cities, because many people are in need of each kind of artisan, even one art suffices for supporting each—and frequently not even one whole art, but one person makes men’s shoes, another women’s. There are places also where one is supported merely by sewing shoes, and another by cutting them out, and another by cutting only the uppers, and another who does none of these things but puts them together. It is by necessity, then, that he who passes his time engaged in a narrower work certainly be compelled to do it best. (6) The same thing holds for what pertains to one’s dwelling, for it is by necessity, I think, that whoever has the same person make his bed, adorn his table, knead, and make different sauces at different times must be content with each thing in just whatever way it may turn out. But where it is a sufficient work for one person to boil meats, for another to roast them, for another to boil fish, for another to roast them, for another to make loaves of bread—and not even loaves of all kinds, but it is sufficient if he provides some one form that is well regarded—it is by necessity, I think, that each develops in quite an exceptional way such things as are done like this.
(7) So by doing such things, he went far beyond everyone in courting with food. How he used to win great victories courting also in all other ways I shall now narrate. For although he far surpassed human beings in receiving the greatest income, he surpassed human beings still much more in giving the most gifts. Cyrus began it, and giving on a large scale still continues with the kings even now. (8) Whose friends are visibly richer than those of the king of the Persians? Who visibly adorns his associates with robes more beautifully than does the king? Whose gifts are recognized so readily as some of those from the king are—bracelets, necklaces, and horses with golden bridles? For it is not possible there, of course, for anyone to have these things except him to whom the king gives them. (9) Who else, by the magnitude of his gifts, is said to make people prefer himself to their brothers, to their fathers, and to their children? Who else was able to take vengeance on enemies who were a journey of many months in distance as was the king of the Persians? Who else besides Cyrus, after overturning an empire, was called “father” when he died? This is the name, clearly, of one who confers benefits rather than of one who takes things away.
(10) We learned that he also acquired the so-called Eyes of the king and Ears of the king in no other way than by giving gifts and honors. For by richly benefiting those who reported what it was opportune for him to learn, he made many human beings keep their ears and eyes open for things to report that would benefit the king. (11) Consequently, of course, it came to be believed that there were many Eyes of the king, and many Ears. But if someone thinks that one is chosen to be an Eye for the king, he does not think correctly, for one person would see little, and little would one hear. And it would be as if others were ordered to neglect it, if this [task] were assigned to one person only. Moreover, people would know that they needed to be on their guard against whomever they recognized as an Eye. So it is not like this, but the king listens to everyone who professes that he has heard or seen something worthy of care. (12) Thus there are believed to be many Ears of the king, and many Eyes; and people are everywhere afraid to say what is not advantageous to the king, just as if he were listening, and afraid to do what is not advantageous, just as if he were present. There is no way, therefore, anyone would have dared to mention anything disparaging about Cyrus to anyone else, but each was disposed to whoever was present as if they all were Eyes and Ears of the king. As for human beings being disposed to him like this, I do not know how one could explain it more than to say he was willing to do great benefactions in return for small.
(13) It is not to be wondered at, of course, that he, who was wealthiest, exceeded in the greatness of his gifts. That he was superior in attending to and caring for his friends, even though he was king, is more worthy of mention. It is said, then, to have been apparent that there was nothing at which he would have been so ashamed at being defeated as in the service of his friends. (14) And an argument of his is remembered that says the functions of a good shepherd and a good king are similar, for he said that just as the shepherd ought to make use of his flocks while making them happy (in the happiness of sheep, of course), so a king similarly ought to make use of cities and human beings while making them happy. So it is not to be wondered at, if in fact he was of this judgment, that he competed to be superior to all human beings in service.
(15) Cyrus is said to have made also the following beautiful display to Croesus, when the latter warned him that he would become poor because he was giving many things away, when it was possible for him to put more treasuries of gold in his house than did any other one man.
(16) And Cyrus is said to have asked, “And how much money do you think that I would have now if I had been gathering gold together in the way you bid for as long as I have been ruling?”
And Croesus mentioned a very big number.14 And Cyrus said to this, “Come, Croesus, send a man whom you trust in the highest along with Hystaspas here. Hystaspas, go around to my friends and tell them that I need gold for a certain action, for I really do need some more. Order them each to write down how much money they are able to provide me, to put their seal on their letter, and to give it to Croesus’ servant to carry here.”
(17) After writing down what he had said, and sealing it, he gave it to Hystaspas to carry to his friends. He also wrote that all should receive Hystaspas as a friend of his. After he had come back and Croesus’ servant had brought back the letters, Hystapas said, “King Cyrus, you must now treat me as a wealthy man, for I am here with many gifts because of what you wrote.”
(18) And Cyrus said, “He is already one treasury for us, Croesus. Examine the others and calculate how much money is ready if I need to use any.”
It is said, of course, that on calculation Croesus found that there was many times as much as he had told Cyrus he would now have in his treasuries if he gathered it together. (19) When this was clear, it is said that Cyrus said, “Do you see, Croesus, that I too have treasuries? But you bid me to gather them together beside me and hence to become envied and hated because of them, and, further, after appointing mercenaries to guard them, you bid me trust them. I, on the other hand, make these friends of mine wealthy and believe that they are treasuries and, at the same time, that they are more trustworthy guards both of myself and of our good things than if I appointed garrisons of mercenaries. (20) And I will tell you another thing. Not even I myself, Croesus, am capable of becoming superior to that by which the gods, when they put it into the souls of human beings, made us all poor: I too am insatiable for money, just as others are. (21) I think that I differ from most people by this, however. Whenever they acquire an abundance in excess of what suffices, they bury some of it, they let some of it spoil, and because of their counting, measuring, weighing, cleaning, and guarding, the rest of it gives them trouble. And even though they have so much inside their houses, they neither eat more than they are able to bear, for they would burst, nor do they wear more clothes than they are able to bear, for they would suffocate, but with their superabundant valuables they get only trouble. (22) I serve the gods, and I desire always more. Yet when I acquire, I minister to the needs of my friends with what I see to be an abundance in excess of what suffices for me. By enriching and benefiting human beings, I acquire goodwill and friendship, and from these I harvest safety and glory. These neither spoil nor harm us by overabundance, but glory, to the extent there is more of it, becomes that much greater, more noble, and lighter to bear, and it frequently makes lighter even those who bear it. (23) Know this too, Croesus: I do not hold those to be happiest who possess the most and guard the most. If this were so, those who guard the walls would be the happiest, for they guard everything in cities. But he who is able to acquire the most while keeping to what is just and to use the most while keeping to what is noble, him do I believe to be happiest.”15 And of course Cyrus openly acted in just the way he spoke.
(24) In addition to these things, he reflected that if they pass their time in good health, the majority of human beings make preparations so that they will have required provisions, and they put money aside with a view to the life led by people in good health. He saw on the other hand that they did not care much about seeing that they have what is advantageous, in the event they become sick. So he decided to work at this. By his willingness to pay for them, he secured the best doctors for himself. As for as many tools, drugs, foods, or potions as any one of them said would be useful, there was none of these that he did not provide and treasure up for himself. (25) And whenever anyone fell sick whom it was opportune to court, he investigated and provided everything needed. And Cyrus acknowledged his gratitude to the doctors when one of them cured anyone using something taken [from him].
(26) These and many such others, then, were the things he contrived with a view toward being in first place for those by whom he wished to be loved.
From the instances in which he announced contests and set out prizes, wishing to implant a competitiveness over noble and good works, Cyrus received praise for taking care that virtue be practiced. For the best, however, these contests against each other injected strife as well as competitiveness. (27) In addition to these things, Cyrus established it as a law that whenever a judgment should be required, whether in a civil suit or over a disputed contest, those who required the judgment must concur on the judges. Now it is clear that both antagonists would aim at having the best [men] and those who were especially their friends as judges. The one who was not victorious would envy those who were, and he would hate those who had cast their judgments against him. The one who was victorious, on the other hand, would lay claim to have been victorious because of his justice, and he would consequently hold that he did not owe gratitude to anyone. (28) And like others who inhabit cities, those who wished to be first in Cyrus’ friendship would also be envious of one another, and consequently most of them wished one another to be simply out of the way rather than do anything for their mutual good. So this makes it clear how he contrived that all those who were superior would love him more than each other.