(1) Now we will narrate how Cyrus for the first time marched in procession out of his palace, for it seems to us that the majesty of the procession itself was one of the arts contrived so that his rule not be easy to hold in contempt. So first, before the procession, he called to himself those of the Persians and of the allies who held offices, and he gave them Median robes. Then for the first time did the Persians put on the Median robe. As he distributed them he told them he wished to march to the sanctuaries that had been chosen for the gods and to sacrifice with them. (2) “So after you adorn yourselves with these robes in the morning,” he said, “report at the gates before the sun rises, and station yourselves in whatever way Pheraulas the Persian declares to you in my name. And when I lead, follow in your stated place. If it seems to any of you that it would be more noble to march in any way other than as we now will, teach me when we get back, for everything needs to be established in whatever way seems noblest and best to you.” (3) After he distributed the most beautiful robes to those who were superior, he brought out still other Median robes, for he had prepared very many, sparing cloaks of neither purple, nor sable, nor scarlet, nor dark red. After distributing a share of these to ea h of the leaders, he bade them adorn their own friends with them, “just as,” he said, “I am adorning you.”
(4) And one of those present asked him, “What about you, Cyrus? When will you adorn yourself?”
He answered, “Why, do I not seem to you to be adorning myself even now by adorning you? Do not worry; if I am able to benefit you who are my friends, I will appear noble in whatever robe I happen to have.”
(5) Thus they went away, and sending for their friends, they adorned them with the robes.
Cyrus believed that Pheraulas, who was from the class of Commoners, was intelligent, a lover of beauty, good at putting things in order, and not unconcerned with gratifying him (he was the one who once supported his plan that each be honored in accord with his merit).16 So he called him in and deliberated with him about how he could make his procession most noble for those of goodwill to see, and most frightening for those who harbored ill will. (6) After the two of them considered it and reached the same conclusions, he bade Pheraulas take care that the procession on the next day turn out in just the way they decided would be noble. “I have told everyone to obey you concerning the order of the procession,” he said. “But that they may hear your commands with greater pleasure, take these tunics and bring them to the leaders of the spearmen, give these cavalry cloaks to the leaders of the knights, and these other tunics to the leaders of the chariots.” (7) So he took them and carried them. When the various leaders saw him, they each said, “Are you not great, Pheraulas, since you will put even us in order and tell us what we must do!”
“No, by Zeus,” said Pheraulas, “not only [am I not great], but I will even be a baggage carrier. At least I am now carrying two cloaks, one for you and one for someone else. You, however, may take whichever of them you wish.”
(8) As a consequence, of course, the one receiving the cloak forgot his envy, and he immediately consulted him about which he should take. And he, after giving advice about which was better, also said, “If you accuse me for having given the choice to you, when I serve you in the future, you will find me to be a different sort of servant.”
So Pheraulas, after making the distribution in the way he had been ordered, immediately began taking care that each particular for the procession would be as noble as possible.
(9) When the next day came, everything was clean before sunrise. Rows of troops stood on each side of the road, just as they still stand even now wherever the king is going to march, and between these rows it is not possible for anyone who has not been honored to enter. Troops with whips were stationed there, who struck anyone who became an annoyance. First of all, in front of the gates there stood about four thousand of the spearmen, four deep, two thousand on each side of the gates. (10) And all the knights were present, having dismounted from their horses and passed their hands through their robes, just as they pass them through even now, whenever the king sees them.17 The Persians stood on the right, the other allies on the left side of the road, and the chariots were similarly half on each side.
(11) When the gates of the king’s palace opened, first some very beautiful bulls were led out, four abreast, for Zeus and for whichever of the other gods the Magi prescribed, for the Persians think that they must rely on experts in what concerns the gods much more than in other things. (12) After the cattle, horses were led as a sacrifice for the Sun. After these, a chariot was led out, drawn by white horses, wreathed and with yokes of gold, consecratec tu Zeus. After this, a chariot drawn by white horses [consecrated to] the Sun, and these too were wreathed like the ones before. After this, another chariot was led out, the third, its horses covered with scarlet, and men followed behind it carrying fire on a great altar.
(13) After these, Cyrus himself then appeared from the gates. He was on a chariot, with an upright tiara and a purple tunic mixed with white (it is not possible for anyone else to have one mixed with white), with red pants about his legs, and with a robe entirely purple. He also had a band around his tiara, and his relatives also had this same sign, and even now they have this same sign. (14) He had his hands outside of his sleeves. A tall driver rode beside him, yet shorter than he (either really or in some other way), and Cyrus appeared much taller.18 On seeing him, all prostrated themselves, either because some had been ordered to initiate it or because they were stunned by the display and by Cyrus’ seeming to appear tall and beautiful. Previously, no one of the Persians used to prostrate himself before Cyrus. (15) When Cyrus’ chariot advanced, the four thousand spearmen took the lead, with two thousand following along on either side of the chariot. Then followed his personal mace bearers with their spears, about three hundred of them, adorned and on horses. (16) Next horses that had been raised for Cyrus came by, with golden bridles and covered with embroidered blankets, about two hundred. After these, two thousand lancers. After these, the first ten thousand who became knights, ordered to a depth of one hundred on all sides. Chrysantas led them. (17) After these another ten thousand Persian knights similarly ordered, and Hystaspas led them. After these, another ten thousand similarly ordered, and Datamas led them. After these, another [ten thousand], and Gadatas led them. (18) After these, Median knights; after these, Armenian; after these, Hyrcanian; after these, Cadusian; and after these, Sadan. After the knights, chariots ordered four abreast, and Artabatas the Persian led them.
(19) After he passed by, vast numbers of people followed along outside of the markers, each begging Cyrus for a different action. He thus sent some of the mace bearers to them, for three of these followed next to him on each side of his chariot to do this reporting. He ordered them to say that if someone needed anything from him, they should inform one of the cavalry commanders of what they wished, and he said that they in turn would tell it to him. So immediately going away from him, of course, they went to the knights, each deliberating about whom he should approach. (20) Cyrus sent someone to those of his friends whom he wished to be most courted by the human beings, and calling them to him one by one, he spoke to them like this, “If any of those following along informs you of something, pay no attention to anyone who seems to you to say nothing important, but whenever someone seems to ask for what is just, report it to me so that we may deliberate in common and accomplish it for them.”
(21) When he called, the others certainly responded by riding hard, thus strengthening Cyrus’ rule and showing that they were exceedingly obedient. Yet there was a certain Daiphemes, a human being whose manner was rather clumsy, who thought that he would appear to be more free if he did not respond quickly. (22) When Cyrus noticed this, before this fellow came to him and conversed with him, he sent one of his mace bearers and ordered him to tell him that he was no longer needed; nor did he call him ever after. (23) When one who was called later than Daiphemes arrived sooner, Cyrus gave him one of the horses that were following along and ordered one of the mace bearers to lead it away for him, wherever he should direct. This seemed to those who saw it to be an honor, and accordingly many more human beings paid him court.
(24) When they arrived at the sanctuaries, they sacrificed to Zeus and made a holocaust of the bulls; then they sacrificed to the Sun, making a holocaust of the horses. Then slaughtering victims to the Earth, they did as the Magi directed; then [they slaughtered victims] to the heroes that inhabit Syria.
(25) After this, since it was beautiful country, he pointed out a goal about five stadia distant,19 and told each tribe to race its horses there with all their might. He himself rode with the Persians, and he was victorious by far, for horsemanship had been a special care of his. Of the Medes, Artabazus was victorious, for Cyrus had given him his horse; of the Syrians who had revolted, Gadatas; of the Armenians, Tigranes; of the Hyrcanians, the son of the cavalry commander. Of the Sacians, a private man with his horse left the other horses nearly half a racecourse behind. (26) Then Cyrus is said to have asked the youth whether he would accept a kingdom in return for his horse. He answered, it is said, “I would not accept a kingdom for it, but I would accept a good man’s gratitude.”
(27) And Cyrus said, “And I am certainly willing to show you where, even if you throw with your eyes shut, you could not fail to hit a good man.”
“By all means, then, show me, and I will throw with this clod,” the Sadan said, picking one up.
(28) And Cyrus showed him where most of his friends were, and he shut his eyes, threw the clod, and hit Pheraulas as he rode by, for Pheraulas happened to be conveying an order from Cyrus. Even though he had been struck, he did not turn around, but he went off where he had been ordered. (29) On looking up, the Sadan asked whom he had hit.
“By Zeus,” he said, “none of those who are present.”
“But certainly not any of those who are absent,” said the youth.
“Yes, by Zeus,” said Cyrus, “you hit that one who is riding his horse so fast beside the chariots.”
“And why,” he asked, “did he not even turn around?”
(30) And Cyrus said, “Because he is a madman, as it seems.”Hearing this, the youth went off to investigate who he was, and he found Pheraulas with his chin quite covered with earth and blood, for having been hit, his nose was bleeding. (31) When he approached him, he asked whether he had been hit.
He answered, “As you see.”
“Then I am giving you this horse,” he said.
He asked, “In return for what?”
Then the Sacian narrated the matter, and said in conclusion, “And I think that I have not failed to hit a good man.”
(32) And Pheraulas said, “But if you were moderate, you would give it to someone wealthier than I; yet, as it is, I will accept it. I pray to the gods, who brought it about that I was hit by you, to grant that I bring it about that you not regret your gift to me. And now mount my horse and ride off. I will come to you another time.” So thus they made their exchange.
Of the Cadusians, Rhathines was victorious.
(33) He also raced the chariots by individual tribes. To all the victors he gave cattle, so that they might sacrifice and feast, and cups. He himself also took the ox as his prize for victory, but his share of the cups he gave to Pheraulas, because he thought he had beautifully organized the procession from the king’s palace. (34) Thus the procession from the king’s palace as then established by Cyrus still endures even now, except that the sacred victims are absent when [the king] does not sacrifice. When these things came to an end, they came back again into the city and went to their lodgings. Those who had been given houses went to them; those who had not went with their companies.
(35) When he invited over the Sacian who had given him the horse, Pheraulas entertained him and provided him with things in abundance. When they had dinner, he filled up the cups he had received from Cyrus, drank to him, and gave them to him as a gift. (36) On seeing many beautiful couch and bed spreads, much beautiful furniture, and many servants, the Sacian said, “Tell me, Pheraulas, were you among the wealthy even at home?”
(37) And Pheraulas said, “What do you mean, wealthy? I was unmistakably one of those who lived by the work of his own hands, for it was with difficulty that my father educated me in the education of the boys, while he himself worked to support me. When I became a youth, he was not able to support me in idleness, so he led me off into the country and bade me work. (38) Then, of course, I supported him in return, while he lived, I myself digging and sowing a very small bit of earth, yet not a worthless one, but the most just of all, and from what seed it received, it nobly and justly gave back a return of both the seed itself and some interest, but not much at all. Once, owing to its gentility, it gave back a return of twice what it received.20 So this is how I used to live at home. Everything you see now Cyrus gave me.”
(39) And the Sadan said, “You blessedly happy person, both in other respects and in this very thing, that you have become rich after having been poor. I think that it is much more pleasant for you to be rich because you have become rich after having been hungry for money.”
(40) And Pheraulas said, “Do you suppose, Sadan, that I now live with an increase of pleasure in keeping with the increase in my possessions? Do you not know that I now eat, drink, sleep in no way more pleasantly than then when I was poor? As to there being more, here is what I gain: I need to guard more, to distribute more to others, and to have the trouble of having more to take care of. (41) For now, of course, many servants demand food of me, many demand drink, and many demand clothes. Others need doctors, and another comes in carrying either sheep that have been mangled by wolves, or cattle that have fallen off cliffs, or professing that a disease has come upon the flocks. Consequently, I think,” said Pheraulas, “that I am in more·pain now because I have many things than I was before because I had few.”
(42) And the Sadan said, “But by Zeus, when they are safe and sound, to see your many things brings you many times as much delight as I have.”
And Pheraulas said, “Having money is not so pleasant as losing it is painful. You will know that I speak the truth. For of the wealthy, no one is compelled by his pleasure to lose sleep, but of those who lose something, you will see that no one is able to sleep, for they experience such pain.”
(43) “No, by Zeus,” said the Sadan. “Nor would you see any one of those who get something nodding off, for they experience such pleasure.”
(44) What you say is true,” he said, “for if having were just as pleasant as getting, then the wealthy would by far exceed the poor in happiness. And doubtless there is a necessity, Sacian, that he who has a lot also spend a lot on gods, on friends, and on guests. Be assured that whoever is intensely pleased by money also feels intense pain on spending it.”
(45) “By Zeus,” said the Sadan, “but I am not one of these, but I believe that this is happiness, to have a lot and spend a lot.”
(46) “Why then, by the gods,” said Pheraulas, “do you not become very happy at once and make me happy? Take all these things and possess them, and use them however you wish. Support me in no other way than as a guest, or even more cheaply than a guest, for it will suffice for me to share in whatever you have.”
(47) “You are joking,” said the Sadan.
And Pheraulas swore and said that he was speaking seriously. “I will attain even other things for you from Cyrus, that you not pay court at Cyrus’ gates or go on campaign. But you just stay at home and be wealthy, and I will do these things both on your behalf and on mine, and if I get anything good from service at Cyrus’ court, or from some campaign, I will bring it to you, in order that you may rule over still more. Only free me from this care, for if I have leisure from this, I think that you will be useful in many respects to both Cyrus and me.”
(48) With things having been said like this, they agreed to these terms and acted on them. And the one held that he had become happy, because he ruled over much money; the other, on the other hand, believed that he was most blessedly happy, because he had a steward who provided him leisure to do whatever was pleasant to him.
(49) Pheraulas’ character was companion-loving, and nothing seemed so pleasant or beneficial to him as to serve human beings, for he held human beings to be the best of all the animals and the most grateful. He saw that those who are praised by someone praise them eagerly in return; that they try to gratify in return those who have gratified them; that those whom they regard as being well disposed to them they are well disposed to in return; that those whom they know love them, these they are not able to hate; and that they are more willing than all other animals to return their parents’ services, both when they are alive and after they are dead. He judged the other animals to be more ungrateful and more unfeeling than human beings. (50) Thus, of course, Pheraulas was exceedingly pleased that it would be possible for him, having been set free of the care of the rest of his possessions, to be busy over his friends, and the Sadan because, having many things, he also had much to make use of. The Sadan loved Pheraulas because he always brought in something further, and he loved the Sadan, because he was willing to take everything in and, even though he always had more to take care of, gave him no less leisure. So these, then, passed their time like this.