Mede having received the kiss, is said to have asked this question: "And is it a custom among the Persians to kiss relations ?" "It is so," said Cyrus, "when they see one another at some distance of time, or when they part." "Then," said the Mede, " it seems now to be time for you to kiss me again; for, as you see, I am just going away." So Cyrus, kissing him again, dismissed him, and went his way. They had not gone very far before the Mede came up with him again, with his horse all over in a sweat; and Cyrus, getting sight of him, said, "What, have you forgot any thing that you had a mind to say to me?" "No, by Jove!" said he, "but I am come again at a distance of time." Dear relation!" said he, "it is a very short one." "How a short one?" said the Mede, "do you not know, Cyrus," said he, "that the very twinkling of my eyes is a long time to be without seeing you, you who are so lovely?" Here Cyrus, from being in tears, broke out into laughter, bid him "go his way, and take courage; that in a little time he would be with them again; and that then he would be at liberty to look at him, if he pleased, with steady eyes, and without twinkling." | sidered that if he could break the power of the Medes he should easily obtain the dominion of all around him; for the Medes seemed to be the strongest of all the neighbouring nations. So he sent round to all those that were subject to himself; he sent to Croesus, king of Lydia, to the king of Cappadocia, to both the Phrygias, to the Carians, Paphlagonians, Indians, and Cilicians, loading the Medes and Persians with calumny and reproach; telling them how great, how powerful, and how united in interest these two nations were by means of several intermarriages; that they would unite into one; and if he did not prevent them, and break their power, they would run a risk, by attacking each nation severally, to overturn all. Some being persuaded by these arguments, entered into a confederacy with him; others were prevailed with by money and presents, for in these he abounded. Cyaxares, the son of Astyages, when he perceived this design, and these united preparations against him, did himself immediately make the utmost preparations that he was able to oppose them; and he sent to the Persians, both to the public council and to Cambyses, who was married to his sister, and was king of Persia. He sent likewise to Cyrus, desiring him to endeavour to come as commander of the forces, if the public council of the Persians should send any; for Cyrus by this time had completed ten years amongst the youth, and was now of the full grown men. V. Cyrus, returning thus into Persia, is said to have continued a year longer amongst the boys. At first they made their jests on him, as being now come home, instructed amongst the Medes in luxury and pleasure. But when they saw that he clothed himself as they did; that he drank as they did, and with pleasure; and that in festivals, when they had a little more than ordinary plenty, they perceived him more ready to give his share away than desirous to have it himself: and besides, when they saw him in all other respects much superior to themselves, they were then astonished at him. Then having passed through the discipline of these years, and entering the order of youth, he here again appeared superior to the rest, both in executing what was proper, in undergoing every thing that was his part so to do, in his respects to his elders, and in his obedi-ers, ten thousand targeteers, and ten thousand ence to his rulers. In progress of time Astyages died, and his son Cyaxares, brother to Cyrus' mother, took on him the government of the Medes. And the king of Assyria, having overthrown all the Syrians, who were no small nation, and having subjected the king of the Arabs, and holding the Hyrcanians under his dominion, and being at that time at war with the Bactrians, con So Cyrus accepting it, the elders in council chose him commander of the expedition into Media. They gave him power to choose two hundred from amongst those who were equally entitled to all honours, and to each of these they gave power to choose four of their own order. These, altogether, made a thousand. Again, to each of these thousands they gave a power to choose from amongst the common people of Persia ten targeteers, ten slingers, and ten archers. Thus there were ten thousand arch slingers, and the thousand besides. So great was the army that was given to Cyrus and as soon as he was chosen he began by making application to the gods; and having sacrificed happily and successfully, he then chose the two hundred; and when these had afterwards chosen each their four, he assembled them together, and made his first discourse to them thus: now for the first time had proof of your worth, but as having seen you, from boys, performing with ardour all things that the city judges excellent and noble, and avoiding entirely whatever it reckons mean and base. I would now lay before you on what account it is that I, not unwillingly, am placed in this station, and that I have called you together. I have thought that our forefathers were nowise inferior to ourselves; for they passed their days in the continual exercise and practice of such things as are thought actions of virtue; but what with this their virtue they have acquired, either for the public of Persia, or for themselves, I cannot yet discover. Yet, in my opinion, men practise no virtue, but that by it they may gain the advantage of the vicious. They who abstain from pleasures at present, do not do it that they may never have delight; but they do it that, by means of that temperance at present, they may in future time have returns of delight manifold. They who are desirous to be powerful in speaking, do not exercise themselves in it that they may never give over discoursing; but they do it in hopes, that, prevailing on numbers of men by the power of their eloquence, they may effect many things, and those of great consequence. : "F.iends, I have chosen you, not as having an eye-witness, well know to be poor, insignificant men, as antagonists to you: for such men are not very dangerous antagonists, who, though they may be skilful at their bow, and at their javelin, and in horsemanship, yet when they are to undergo toil and labour, sink under it: and these men, with respect to pains and labour, are mean and poor. Nor are such men dangerous antagonists, who, when they are to watch and deny themselves their usual rest, are quite broken by it and in this respect likewise these men are mean and poor. Nor are such dangerous antagonists, who, though able in all these respects, yet are ignorant how to deal either with allies or with enemies: and these men are evidently ignorant and unpractised in the noblest arts. But you can make use of the night, as others of the day; you reckon that toil and pains must conduct you to a life of pleasure; you can use hunger to relish your food, as others do the daintiest meats; you, even with more ease than lions, can bear the drinking of plain water; and you carry within your minds the noblest and most warlike quality in the world; for praise is what you are pleased with above all things, and they that are lovers of praise do of course undergo all toil, and all danger, with pleasure. If I say these things of you, and know otherwise, I abuse myself; for whatever falls short of this in your conduct, the deficiency will fall on me. But I trust to my own experience, to your good-will towards me, and to the folly of our enemies, that these good hopes will not fail me. Let us set forward with confidence, since we are far from appearing to be taken with an unjust desire of what belongs to others; for our enemies are coming on us, being themselves the aggressors in wrong. Our friends "They who exercise themselves in martial affairs do not take pains in it that they may never cease fighting; but they judge, that by making themselves able in military affairs, they shall acquire great riches, great happiness, and great honours, to themselves and to their country. And if any have taken pains to acquire ability and skill in these affairs, and without reaping any fruits from them, have neglected themselves till they have been disabled by old age, in my opinion they have un-call us to their assistance; what therefore is dergone the same fate as one who was desirous to be a good husbandman would do, who, sowing and planting with skill, when the time came for gathering the fruits, should let them fall ungathered to the ground again: and as a wrestler, who, after much pains bestowed, and becoming qualified for victory, should pass his days without entering the lists; and in my opinion such a one could not justly be freed from the imputation of folly. Let not us, friends, submit to such a fate; but, since we are conscious to ourselves that, from boys, we are exercised in all great and noble things, let us march against these enemies of ours, that I, more just than to repel injuries? what more noble than to help our friends? Besides, methinks it ought not to be one of the least grounds of your confidence in this case, that I do not set out on this expedition with the neglect of the gods; for you, who have conversed much with me, know that I have endeavoured to begin not great affairs only, but even little ones, with application to the gods. To conclude," said he, "what farther shall I say? Do you make choice of your men, and take them under your care and making all things else ready, march to the Medes; I, first returning back to my father, will go before you, that I may learn, as soon as possible, the condition of the enemy, and prepare things for you as well as I can, that with the assistance of the gods, we may carry on this war in the noblest manner." These men did as Cyrus required. VI. Cyrus, returning home, and having made his supplications to Vesta, and to Jove Paternal, and to the other deities, set out on this expedition, and his father attended him on his way. As soon as they were out of the house, it is said, that it thundered and lightened in a happy manner. On which they went on without farther augury, as if no one could be ignorant what these signals of the most powerful god imported. As Cyrus proceeded on his journey, his father began a discourse with him in this manner : : "That the gods send you out on this expedition propitiously and favourably is evident, child, both from the sacrifices and from the signals from heaven and you yourself know it to be so; for I have purposely taught you these things, that you might not come to the knowledge of what the gods advise and direct you to by means of other interpreters; but that you yourself, seeing what is to be seen, and hearing what is to be heard, may understand, and not be at the mercy of diviners, who, if they please, may deceive you, and tell you different things from what the gods really signify to you; and that, in case you are without a diviner, you may not be at a loss what use to make of the divine signals, but, by your knowledge in divination, understanding the advices given you by the gods, you may comply with them." "Father," said Cyrus, 66 I will always continue using my utmost care, according to your instruction, to render the gods propitious to us, and willing to give us their advice and direction; for I remember to have heard it from you, that, as from men, so likewise from the gods, the most likely person to obtain his suit is not he who, when he is in distress, flatters servilely, but he who, in his most happy circumstances, is most mindful of the gods. And you used to say that it was in the same manner that one ought to cultivate friends." "Therefore, child," said he, " on account of this your care, you now apply to the gods, and make your requests to them with the more pleasure, and you have the better hopes to obtain what you ask, appearing to yourself conscious that you have never neglected them.' the "Truly, father," said he, "I am for that reason such a temper of mind, with respect to gods, as to reckon them my friends." "Well, child," said he, "do you remember those other opinions that we heretofore agreed in? as that, in all things that the gods bestow, such men as have acquired skill and knowledge in them act and succeed better than they who are ignorant in them; that the laborious succeed better than the idle; that the diligent and the careful live with more security than the negligent and careless; and that, therefore, first rendering ourselves such as we ought to be, we then should make our prayers to the gods for their blessings." "Yes, indeed," said Cyrus, "I do remember to have heard these things from you; and I was forced to submit to your reasoning: for I know you used to say that it was downright impiety for such as had never learned to ride, to supplicate the gods for victory in engagements of horse or for such as had never learned the use of the bow, to ask the superiority, at this very weapon, over those who understood it; or for such as knew not how to steer, to pray that they might preserve ships in quality of pilots; or for such as have not sown wheat, to pray that they might have a good crop of it; or for such as are not watchful in war, to pray that they may be preserved in safety; for that all such things were contrary to the settled laws of the gods and you said that such as made impious prayers would probably meet with disappointments from the gods: as such would fail of success with men, who should desire things contrary to all human laws.” : "And have you forgot, child," said he, "those other matters that you and I have heretofore discoursed on? as, that it was a great and noble work for a man to be able to approve himself a good and excellent man, and to find means to supply himself and his family with plenty of all things necessary. And this being thus allowed to be a great work, that to understand how to govern other men, so as to supply them with all things necessary, and in abundance, and so as to render them such as they ought to be; this we thought was an astonishing work!" "Yes, truly, father," said he, "I remember to have heard you say this, and I was of opinion with you, that to govern well was a work of the highest nature. And it now appears to me to be so," said he, "when I consider it with respect to government itself; but when I consider it with respect to other men, what kind of men these governors are, desire to gain your favour, and for fear of and what kind of men they are who are to be receiving harm? These matters you ought to our antagonists, I think it very mean to be ter- concert with Cyaxares, that nothing of what is rified with such people, and to be unwilling to necessary for you may be wanting; and, on march and engage them. Men," said he, account of the continual expense, you ought to "who, to begin with these friends of ours, I secure a revenue and supply that may be always find are of opinion that a governor ought to accruing. But above all things remember this, distinguish himself from those that he governs, never to delay the procuring your supply till by his eating more sumptuously, by having want presses you to it; but while you have the more gold in his house, by sleeping longer, and greatest plenty, and before you come to want, by living, in all respects, more at ease than those then labour the most to make sure of it; for that he governs. But my opinion is," said he, you will succeed the better with those from that a governor ought to differ from the whom you demand it when you seem not to be governed, not by a life of ease and luxury, but in want; and your men will have nothing to by care and circumspection, and by his readi- blame you for. By these means, likewise, you ness to undergo toil and labour." "But, child," will have more respect paid you by others: said he, "there are some matters wherein you and if by means of your forces you have a are not to contend with men, but with things; mind to do service or prejudice to any, while and to have these plentifully at command is no your men are supplied with all that they want easy matter. You readily know, that if the they will do you better service. And be army have not necessaries, your command is assured that your words will carry greater immediately dissolved and falls to pieces." weight with them, when you can show that "Father," said he, "therefore Cyaxares says, you have it in your power to do service or to that he will afford them to all that go from do hurt." "I am satisfied, father," said he, hence, however great the number may be."" that you are right in all this, both for other "You go then, child," said he, "trusting in reasons, as well as particularly because there these matters entirely to Cyaxares' riches?" "I are none of the soldiers that will pay me thanks do," said Cyrus. "Well," said he, "but do for what they are now to receive; for they you know what these riches are ?" No, know on what terms Cyaxares takes them as truly," said Cyrus, "I do not." "Yet," said his allies: but whatever any of them shall rehe, "to those things, that you are thus in the ceive over and above what is agreed, this they dark about, do you trust. Do you not know will reckon favour, and will pay the greatest that you will be in want of abundance of things, gratitude to the bestower of it. And indeed and that now you must of necessity spend abun- for one who has a force, by whose means he ! dance?" "I do know it," said Cyrus. "If may receive advantages in return of service therefore," said he, "the supply of this expense done to friends, and may endeavour to make fail him, or that he purposely deal falsely by conquests on enemies; for such a one to be you, how will the affairs of the army then careless in securing himself supplies, can one stand? It is plain, not very well.” "Then, think this," said he, "to be less reproachful, father," said he, "if you know any means of than it would be in a man who had lands, and obtaining a supply, and such as may depend on had servants to cultivate them, and who, after myself, whilst I am yet on friendly ground, all, should let those lands lie fallow and usepray tell it me." "Do you ask, child," said less? Depend on it, therefore," said he, "that, he, "if there be any means of supply depend- both in the territory of friends and of enemies, ing on yourself? And on whom are these I will not be sparing of my care to supply my things more likely to depend than on one who men with all things fitting." has power in his hands? You go from hence with such a body of foot, as I very well know you would not exchange for any other, though many times their number; and you will have the Median cavalry, who are the best, and who will be with you as your allies and friends. What nation is there then, of all around, that you think will not serve you, both out of a "Well, child," said he, “and do you remember certain other things that we heretofore agreed it was necessary not to neglect ?" "Yes," said he; "for I remember, that when I came to you for money to give a man, who pretended to have taught me the art of commanding an army, as you gave me the money you asked me. Child,' said you, did this man, that you when people are sick, physicians cure the but your care of health is to be of a nob kind: to prevent the army's becoming sic is what you ought to take care of." "And which way, father," said he, "shal be able to do this?" Why, if you are to st some time in a place, you ought not to be ca less in your choice of a healthy camp: and this you will not be deceived, provided you a but careful; for men are continually talking healthy and unhealthy places, and on the plac carry this reward to, ever, amongst the arts and business of a general, mention any thing of economy to you? for soldiers in an army are not less in want of things necessary than are domestics in a family:' and when, telling you the truth, I said that he had not made the least mention of it, you asked me again Whether he had spoken to me concerning the health and strength of my men? As that a general ought to mind these things, as well as the leading and managing of them in action:' when I told you no, you again asked me-themselves there are sure witnesses to gi Whether he had taught me how to take care to make my men the most able at all warlike exercises?' and when I denied this too, you inquired again' Whether he had given me any instruction how I might raise spirit and courage in an army? for,' you said, that in every action, there were vast odds between an army's being in spirit and out of heart.' When I denied this too, you inquired again- Whether he held any discourse to teach me how one might best bring an army to ready obedience?' When you found that this had not been in the least spoken of, you at last inquired- What it was he had taught me then, that he could say he had taught me the art of commanding an army?' Here I replied, and told you the tactics, or the art of forming and moving in order. You, laughing at this, ran over each particular; asking me what use there was in generalship of tactics without necessaries; what without health; what without skill in the arts that have been invented for the use of war; what without obedience. So you made it evident to me that this tactic art was but a small part of generalship. And when I asked you, whether you were able to teach me any of these matters, you bid me go my ways, and discourse with men that were reputed knowing in military affairs, and inquire from them how these matters stood. On this I conversed with such as I had heard were most knowing in these matters. And with respect to health, having heard and observed that cities that want health get physicians; and that commanders, for the sake of their men, take physicians with them; so when I was placed in this station I presently took care of this and I believe, father," said he, "that I have men with me who are very able in the art of physic." To this the father replied: "But, child," said he, "these men that you speak of are like menders of torn clothes; so their testimony either way, both by their pe |