vanced in age a liberty of living as they please, do then enjoin their people not to steal, not to plunder, not to enter a house by violence, not to strike unjustly, not to be adulterous, not to disobey the magistrates, and other things in like manner; and, if any transgress, they impose punishments on them: but the Persian laws, taking things higher, are careful, from the beginning, to provide that their citizens shall not be such as to be capable of meddling with many other nations, whose names one cannot enumerate. He ruled the Greeks that were settled in Asia; and descending to the sea, the Cyprians and Egyptians. These nations he ruled, though their languages differed from his own and from each other; and yet was he able to extend the fear of himself over so great a part of the world as to astonish all, and that no one attempted any thing against him. He was able to inspire all with so great a desire of pleasing him, that they ever desired to be go-any action that is base and vile. And that care verned by his opinion and will. He connected together so many nations as it would be a labour to enumerate, to whatsoever point one undertook to direct one's course, whether it were east, west, north, or south, setting out from his palace and seat of empire. With respect therefore to this man, as worthy of admiration, I have inquired by what birth, with what natural disposition, and under what discipline and education bred, he so much excelled in the art of governing men. And whatever I have learned, or think I know concerning him, I shall endeavour to relate. II. Cyrus is said to be descended from Cambyses, king of the Persians, as his father.' Cambyses was of the race of the Perseidæ, who were so called from Perseus. It is agreed that he was born of a mother called Mandane; and Mandane was the daughter of Astyages, king of the Medes.' Cyrus is said to have had by nature a most beautiful person, and a mind of the greatest benignity and love to mankind, most desirous of knowledge, and most ambitious of glory, so as to bear any pain, and undergo any danger, for the sake of praise; and he is yet celebrated as such among the barbarians. Such is he recorded to have been with respect to his mind and person; and he was educated under the institutions and laws of the Persians. These laws seem to begin with a provident care of the common good; not where those of most other governments begin; for most other governments, giving to all a liberty of educating their children as they please, and to the ad 1 According to Herodotus, Cambyses was a Persian of obscure origin, to whom Astyages gave his daughter in marriage. The king had been terrified by dreams which threatened the loss of his crown by the hand of his daughter's son,-a calamity which he hoped to avert by this means; but he was eventually dethroned by Cyrus. Astyages' deposition is stated to have been oc casioned by his cruelty and oppression. they take in this manner: they have a public place, called from the name of liberty, where the king's palace and the other courts and houses of magistrates are built; all things that are bought and sold, and the dealers in them, their noise and low disingenuous manners, are banished hence to another place, that the rout of these may not mix and interfere with the decent order of those who are under the inge. nuous discipline. This place, near the public courts, is divided into four parts: one is allotted to the boys, one to the youth, one to the full-grown men, and one to those who exceed the years of military service. Each of these orders, according to the law, attend in their several parts; the boys and full-grown men as soon as it is day; the elders when they think convenient, except on appointed days when they are obliged to be present; the youth take up their rest round the courts, in their light arms, all but such as are married; these are not required to do it, unless beforehand ordered to attend; nor is it decent for them to be absent often. Over each of the orders there are twelve rulers, for the Persians are divided into twelve tribes. Those over the boys are chosen from amongst the elders, and such as are thought to make them the best boys; those over the youth are chosen from amongst the full-grown men, and such as are thought to make the best youth; and over the full-grown men, such as are thought to render them the most ready to perform their appointed parts, and to execute the orders they receive from the chief magistrate. There are likewise chosen presidents over the elders, who take care that these also perform their duty. And, that it may appear what means they use to make their citizens prove the best, I shall now relate what part is appointed for each degree. The boys, who frequent the public places of instruction, pass their time in learning justice ; and tell you that they go for that purpose, as those with us, who go to learn letters, tell you they go for this purpose. Their rulers, for the most part of the day, continue dispensing justice among them; for as amongst the men, so the boys have against each other their accusations for theft, robbery, violence, deceit, and calumny, and other such things as naturally occur; and when they find any acting unjustly, in any of these ways, they punish them; they punish likewise such as they find guilty of false accusation; they appeal to justice also in the case of a crime for which men hate one another excessively, but never bring to the bar of justice, that is, ingratitude; and whomsoever they find able to return a benefit, and refusing to do it, they punish severely for they are of opinion that the ungrateful are careless and neglect ful both of the gods, of their parents, of their country, and of their friends; and ingratitude seems to be certainly attended by impudence; and this seems to be the principal conductor of mankind into all things that are vile. They instil into the boys a modest and discreet temper of mind; and it contributes much towards establishing this temper in them, that they see every day their elders behaving themselves in that discreet and modest manner. They teach them obedience to their rulers; and it contributes much to their instruction in this, that they sce their elders zealously obedient to their rulers. They teach them temperance with respect to eating and drinking; and it contributes much to this their temperance, to see that their elders do not quit their stations for the service of their bellies before the magistrates dismiss them; and that the boys do not eat with their mothers, but with their teachers, and when the magistrates give the signal. They bring from home with them bread for their food, and a sort of herb, much in use with them, to eat with it. And they bring a cup to drink in, that if any are thirsty, they may take from the river. They learn, besides, to shoot with the bow, and to throw the javelin. These things the boys practise till they are sixteen or seventeen years of age; then they enter the order of youth. The youth pass their time thus: for ten years after they pass from the order of boys, they take their rests around the courts, as is said before, both for the security and guard of the city, and to preserve in them a modesty and governableness of temper; for this age seems the most to need care. In the day time they chiefly give themselves up to be made use of by their magistrates, in case they want them for any public service; and when it is necessary they all attend about the courts. But when the king goes out to hunt he takes half the guard off with him; and this he does several times every month. Those that go must have their bow and quiver, a smaller sort of sword in its proper scabbard, a shield, and two javelins; one to throw, and the other, if necessary, to use at hand. They are careful to keep up these public huntings; and the king, as in war, is in this their leader, hunts himself, and takes care that others do so; because it seems to be the truest method of practising all such things as relate to war. It accustoms them to rise early in the morning, and to bear heat and cold; it exercises them in long marches, and in running; it necessitates them to use their bow against the beast they hunt, and to throw their javelin if he fall in their way: their courage must, of necessity, be often sharpened in the hunt, when any of the strong and vigorous beasts oppose themselves; they must come to blows with the beast, if he comes up with them, and must be on their guard as he comes on them. So that it is no easy matter to find what one thing there is that is practised in war, and is not so in their hunting. They attend this hunting, being provided with a dinner, larger, indeed, as is but fit, than that of the boys, but in all other respects the same; and during the hunt sometimes, perhaps, they shall not eat it; either waiting for the beast, if it be necessary, or choosing to spend more time at the work: so they make their supper of that dinner; hunt again the next day, until the time of supper; and reckon these two days as but one, because they have ate the food but of one day. This they do to accustom themselves, that in case it may be necessary for them in war, they may be able to do it. They of this degree have what they catch for meat with their bread. If they catch nothing, then they have their usual herb. And if any one think that they eat without pleasure, when they have this herb only for food with their bread, and that they drink without pleasure when they drink water, let him recollect how pleasant it is to one who is hungry to eat plain cake or bread; and how pleasant to one who is thirsty to drink water. The tribes that remain at home pass their time in practising the things they learned while they were boys, in shooting with the bow, and throwing the are at liberty to send their boys to the publi schools of justice. They who are able to main tain their children idle, and without labour, sen them to these schools; they who are not able do not send them. They who are thus edu cated under the public teachers are at liberty to pass through the order of youth; they wh are not so educated have not that liberty. They who pass through the youth, fully discharging all things enjoined by the law, are allowed to be incorporated amongst the full-grown men and to partake of all honours and magistracies but they who do not complete their cours through the order of boys, and through that o the youth, do not pass into the order of the full grown men. They who make their progress through the order of the full-grown men unex ceptionable become then the elders; so the order of elders stands composed of men who have made their way through all things good and excellent. And this is the form of government, by the use of which, they think, they become the best men. There yet remain things that bear testimony to the spare diet used among the Persians, and to their carrying it off by exercise; for it is even yet shameful among them to be seen either to spit or to blow the nose, or any such matter; and these things could not possibly be unless they used a very temperate diet, and spent the moisture by exercise, making pass some other way. javelin. These they continue exercising in | excluded from honours and magistracies, but a emulation one against another: and there are public games, in these kinds, and prizes set; and in whichsoever of the tribes there are the most found who exceed in skill, in courage, and in obedience, the citizens applaud and honour, not only the present ruler of them, but also the person who had the instruction of them while boys. The magistrates likewise make use of the remaining youth, if they want them, to keep guard on any occasion, or to search for criminal persons, to pursue robbers, or for any other business that requires strength and agility. These things the youth practise, and when they have completed ten years they enter into the order of full-grown men. These, from the time they leave the order of youth, pass fiveand-twenty years in this manner. First, as the youth, they give themselves up to be made use of by the magistrates, on any occasion that may occur for the service of the public, and that requires the service of such as have discretion, and are yet in vigour. If some military expedition be necessary to be undertaken, they who are under this degree of discipline do not engage in it with bows and javelins, but with what they call arms for close fight, a corselet about the breast, a shield in the left hand, such as the Persians are painted with, and in the right a larger sort of sword. All the magistrates are chosen from amongst these, except the teachers of the boys; and when they have completed five-and-twenty years in this order they are then something upwards of fifty years of age, and pass into the order of such as are elders, and are so called. These elders are not obliged to attend any military service abroad, but remaining at home, have the distribution of public and private justice; have judgment of life and death, and the choice of all magistrates; and if any of the youth or full-grown men fail in any thing enjoined by the laws, the phylarchs, or magistrates of the tribes, or any one that will make discovery of it, the elders hear the cause, and give judgment on it; and the person so judged and condemned remains infamous for the rest of his life. That the whole Persian form of government may the more plainly appear, I return a little back; for, by means of what has been already said it may now be laid open in a very few words. The Persians are said to be in num. ber about twelve myriads, or a hundred and twenty thousand; of these none are by law These things I had to say concerning the Persians in general. I will now relate the actions of Cyrus, on whose account this discourse was undertaken, beginning from his being a boy. III. Cyrus, till twelve years of age, or little more, was educated under this discipline, and appeared to excel all his equals, both in his quick learning of what was proper, and in his performing every thing in a handsome and in a manly way. At that time Astyages sent for his daughter and her son; for he was desirous to see him, having heard that he was an excellent and lovely child. Mandane therefore came to her father, and brought her son with her. As soon as they arrived, and Cyrus knew Astyages to be his mother's father, he instantly, as being a boy of great good-nature, embraced him, just as if he had beer. bred under him, and had long had an affection for him and observing him set out and adorned, with his eyes and complexion painted, and with false hair, things that are allowed amongst the Medes (for the purple coat, the rich habit called candys, collars about the neck, and bracelets about the hands, all belonging to the Medes; but amongst the inhabitants of Persia, even at this day, their habits are much coarser, and their diet much plainer)—observing this dress of his grandfather, and looking at him, he said: "O mother, how handsome is my grandfather!" And his mother then asking him which he thought the bandsomer, either his father or his grandfather, Cyrus answered: “Of the Persians, mother, my father is much the handsomest; and of all the Medes that I have seen, either on the road or within the city, this grandfather of mine is much the handsomest." Astyages, then embracing Cyrus, in return put on him a fine robe, honoured him, and set him out with coliars and bracelets; and, whenever he went abroad, carried him with him, mounted on a horse with a bridle of gold, and such as he used himself to appear abroad on. Cyrus being a boy much in love with what was fine and honourable, was pleased with the robe, and extremely delighted with learning to ride; for amongst the Persians, it being difficult to breed horses, and even difficult to ride, the country being mountainous, it is a rare thing to see a horse. But Astyages being at table with his daughter, and with Cyrus, and being desirous to treat the boy with all possible delight and pleasure, that he might the less miss what he enjoyed at home, set before him several dishes, with sauces and meats of all kinds; on which Cyrus is reported to have said: "What a deal of business and trouble, grandfather, have you at your meals, if you must reach out your hands to all these several dishes, and taste of all these kinds of meats!" "What, then," said Astyages, "do not you think this entertainment much finer than what you have in Persia?" Cyrus is said to have replied: "No, grandfather; with us we have a much plainer and readier way to get sat-present it in such a manner, as it may best be isfied than you have; for plain bread and meat suffices for our meal; but you, in order to the same end, have a deal of business on your hands; and, wandering up and down through many mazes, you at last scarce arrive where we have got long before you." "But, child," said Astyages," it is not with pain that we wander through these mazes; taste," said he, "and you will find that these things are pleasant." "Well, but, grandfather," said Cyrus, "I see that you yourself have an aversion to these sauces and | things." "What ground," replied Astyages," have you to say so!" "Because," said he, "when you touch your bread, I see you do not wipe your hands on any thing; but, when you meddle with any of these, you presently clean your hands on your napkin, as if you were very uneasy to have them daubed with them." To this Astyages is said to have answered: "Well, child, if this be your opinion, eat heartily of plain meats, that you may return young and healthy home;" and at the same time he is said to have presented to him various meats, both of the tame and wild kinds. Cyrus, when he saw this variety of meats, is reported to have said: " And do you give me all these meats, grandfather, to do with them as I think fit ?" "Yes,truly, I do," said Astyages: then Cyrus, taking of the several meats, is said to have distributed around to the servants about his grandfather, saying to one, "this for you, because you take pains to teach me to ride: this for you, because you gave me a javelin; for I have it at this time: this for you, because you serve my grandfather well: this for you, because you honour my mother:" and that thus he did till he distributed away all he had received. Astyages is then reported to have said: "And do you give nothing to this Sacian, my cup-bearer, that I favour above all ?" This Sacian was a very beautiful person, and had the honour to introduce to Astyages any that had business with him, and was to hinder those that he did not think it seasonable to introduce. Cyrus to this is said to have answered, in a pert manner, as a boy not yet struck with the sense of shame; "For what reason is it, grandfather, that you favour this Sacian so much?" Astyages replied, in a jesting way: "Do not you see," said he, "how handsomely and neatly he pours me my wine?" For these cup-bearers to kings perform their business very cleverly; they pour out their wine very neatly, and give the cup, bearing it along with three fingers, and received by the person who is to drink. “Grandfather," said Cyrus, "bid the Sacian give me the cup, that pouring you your wine to drink, I may gain your favour if I can." Astyages bade the Sacian give him the cup; and Cyrus taking it, is said to have washed the cup as he had observed the Sacian to do; and settling his countenance in a serious and decent manner, brought and presented the cup to his grandfather in such a manner as afforded much laughter to his mother and to Astyages. Then Cyrus, laughing out, then, when he came to supper, I would t him that he was bathing:' and if he was ve : leaped up to his grandfather, and kissing him, cried out: "O Sacian, you are undone! I will turn you out of your office: I will do the busi-pressing for his victuals, I would tell him th ness better than you, and not drink the wine myself." For these cup-bearers, when they have given the cup, dip with a dish and take a little out, which, pouring into their left hand, they swallow; and this they do, that, in case they mix poison in the cup, it may be of no advantage to themselves. On this Astyages, in a jesting way, said: "And why, Cyrus, since you have imitated the Sacian in every thing else, did not you swallow some of the wine?" "Because, truly," said he, "I was afraid there had been poison mixed in the cup; for when you feasted your friends on your birthday, I plainly found that he had poured you all poison." "And how, child," said he, "did you know this?" "Truly," said he, "because I saw you all disordered in body and mind: for, first, what you do not allow us boys to do, that you did yourselves; for you all bawled toge ther, and could learn nothing of each other: then you fell to singing very ridiculously; and without attending to the singer, you swore he sung admirably: then every one telling stories of his own strength, you rose up and fell to dancing; but without all rule or measuse, for you could not so much as keep yourselves upright then you all entirely forgot yourselves; you, that you were king, and they, that you were their governor; and then, for the first time, I discovered that you were celebrating a festival, where all were allowed to talk with equal liberty; for you never ceased talking." Astyages then said: "Does your father, child, never drink till he gets drunk?" No, truly," said he? "What does he then." "Why, he quenches his thirst, and gets no farther harm; for, as I take it, grandfather," said he, "it is no Sacian that officiates as cup-bearer about him." His mother then said: “But why, child, do you make war thus on the Sacian?" Cyrus to this is said to reply: "Why, truly, because I hate him; for very often, when I am desirous to run to my grandfather, this nasty fellow hinders me. Pray, grandfather," said he, "let me but have the government of him but for three days." "How would you govern him ?" said Astyages. Cyrus replied: "Why, standing as he does, just at the entrance, when he had a mind to go in to dinner, then would I tell him that he could not possibly have his dinner yet, because: "he was busy with certain people" 66 he was with the women :' and so on, till I h tormented him as he torments me when keeps me from you." Such like subjects mirth did he afford them at meals: at oth times of the day, if he perceived his grandfath or his mother's brother in want of any thing, was a difficult matter for any one to be befor hand with him in doing it for Cyrus was e tremely delighted to gratify them in any thi that lay in his power. But when Manda was preparing to return home to her husban Astyages desired her to leave Cyrus with hi She made answer that she was willing to grati her father in every thing; but to leave t child against his will she thought hard. ( this occasion Astyages said to Cyrus: " Chil if you will stay with me, in the first place, t Sacian shall not have the command of yo access to me; but, whenever you come, it sh be in your own power; and the oftener y will come," said he, "the more I shall thir myself obliged to you. Then you shall ha the use of all my horses, and of as many mo as you please; and, when you go away, y shall take as many of them as you please wi you: then, at meals, you shall take what w you please to get satisfied in what you think temperate way: then all the several creatur that are now in the park I give you; and w besides collect more of all kinds, that y may pursue them when you have learnt ride, and with your bow and javelin lay the prostrate on the ground, as grown men d Boys I will furnish you with for playfellow and whatever else you would have, do but t me, and you shall not go without." When A tyages had said this, Cyrus' mother asked hi whether he would go or stay. He did not all hesitate, but presently said that he wou stay. And being asked by his mother the re son why, it is said that he made answer : "B cause, mother, that at home, both at the bo and javelin, I am superior to all of equal a with me, and am so reckoned; but here, I w know that in horsemanship I am their inferio and be it known to you, mother, this griev me very much. But if you leave me here, a I learn to be a horseman, then I reckon th when I am in Persia I shall easily master the there, who are so good at all exercises on foo and when I come amongst the Medes I sha |