Kyrou paideia, or, The institution and life of Cyrus the Great written by that famous philosopher and general, Xenophon of Athens, and from the original Greek made English, the first four books by Francis Digby ..., the four last by John Norris.

XENOPHON'S INSTITUTION AND LIFE OF CYRUS the GREAT. THE EIGHT BOOK. (Book 8)

THese were the Words of Cyrus: Then Chrysantas stood up and spoke to this effect. I have long since observ'd (Fel∣low-Souldiers) that in divers respects there is no difference between a good Prince and a good Father. For Fathers provide for their Chil∣dren that they may want nothing that is good for them, and Cyrus seems now to advise us to those things which make for our Happiness. But in as much as he seems to me to have said something less

then the matter required, I will endeavour to make up what is wanting for your better Information. Think then with your selves, what City of the Ene∣my can be taken by those who will not obey the Commands of their Governour? Or what City of our Friends can be preserv'd by them? What Army of Rebellious Souldiers can obtain the Victo∣ry? How can men be more easily overcome in Bat∣tel, then when they persue every one a divided in∣terest? Or what other great exploit can be done by those who refuse to resign themselves to the con∣duct of their Governours? What Cities can be rightily order'd? What Families can be kept up? How do Ships arrive to the place which they are bound for? How have we our selves attain'd to this prosperous Condition we are now in any otherwise then by yielding Obedience to our Go∣vernour? For by this means we speedily arrived, whether by day or night to all places according as our business lay. And while we follow'd our Go∣vernour all in a Body, none were able to sland be∣fore us, neither did we leave any thing done by halves of all that was commanded us. If therefore to be obedient be the greatest good in order to the obtaining all other good things, know for certain that it is also the greatest good in order to the pre∣serving what is already obtain'd. Consider moreo∣ver that before many exercis'd power over us, and we over none, but now your Condition is such that some of you command more and some less. As therefore you think it fit that you should be obey'd by those who are under your Command, so let us obey those to whom in Duty we are bound. And let there be this difference betwixt us and Servants

that whereas they serve their Masters grudgingly and unwillingly, let us if we are in love with liber∣ty, do those things of our own accord which are most commendable. And you shall find (says he) that those Cities which are not under Monarchical Government, yet if they obey their Magistrates with all diligence, will hardly ever be brought into Subjection by the Enemy. Let us therefore accor∣ding to the order of Cyrus be always in readiness here at the Court, and exercise our selves in our Arms, that so we may keep what we have got, and offer our Services to Cyrus that he may use them to what he thinks expedient. For this we must know, that Cyrus cannot find out any thing that may promote his own private interest divided from ours. We have both one Interest, and both the same Enemies. When Chrysantas had thus said, the other Persians and Fellow-Souldiers rose up and gave their approbation to what had been said. Whereupon 'twas resolv'd that the Nobles should always stand at the Gates and offer their Ser∣vices to Cyus, till he should please to dismiss them.

Which decree is still observ'd by them that are under the Kings Dominions in Asia, in as much as they are very Officious in frequenting the Gates of their Princes. And as Cyrus (as we have ob∣serv'd) * 1.1 had so order'd the Constitution of the Go∣vernment that he might preserve it to himself and the Persians; so the Kings that came after him wrote after his copy. But it falls out in this as in all other things, when he that has the Govern∣ment in his Hands is a better Man then ordinary, then the Antient Rites and Customs are kept more

exactly, but if otherwise, more remissly. The Nobles therefore frequented the Gates of Cyrus with their Horses and Spears, in conformity to the order of those chief Men that were Partners with him in the overthrow of that Kingdom. But the rest had other things by Cyrus committed to their Charge. For some were Toll-gatherers, some were Ste∣wards, some were Overseers of his Buildings, some were Treasurers and some were Caterers to buy in Provision. And to some he committed the care of his Horses and his Dogs, that he might have them train'd up for his use.

But that those whom he would have to share with him in maintaining his happy Condition might be improved to great degrees of excellence, this he made his own peculiar Care, and would not leave it in Charge with others. For he knew that if any time he should be ingaged in War he must take his Guard from among those who had been exercised in the most desperate services, and that the Captains of his Horse and Foot must be taken also from the same Nursery. He knew also that he should make use of some of their services that they might be Deputy Governours of Cities and whole Nations, and that some of them might be employ'd upon Embassy. Which he took to be a thing of the most con∣siderable moment, that so he might obtain what he had a mind to without being forc'd to wage War for it. And if those by whom the greatest businesses of state were to be managed were not * 1.2 such as they should be, he though his Condition would be none of the best. But if they were, then he thought all would go well. And being he was of

this Perswasion, he did all he could to make them so.

He thought it also necessary that he himself should apply himself to the exercise of Vertue: For he thought it a great piece of indecency that he should incite others to great and laudable per∣formances if he was not as he ought to be himself, which when he consider'd he found that he had need in the first place of leisure and opportunity if he would enter upon great designs. He thought it impossible that he should neglect his revenues, because he saw there were great expences in a great Kingdom. And again, whereas his revenue was very great, he knew he should be always taken up in the Care of managing it, and that that would call him off from the greater concerns of state. Wherefore while he was considering how his private Affairs might be rightly order'd, and he, in the mean time enjoy his opportunities of lei∣sure, he call'd to mind how 'twas with the Mili∣tary Officers. For, for the most part the Cap∣tains of ten take Care of their ten, and the Cap∣tains of the Regiments take Care of the Captains of ten, the Tribunes take Care of the Captains of the Regiments, and the Captains of ten thousand take care of the Tribunes. By which means it comes to pass that among so many thousands none are left uncared for: And when the head General is pleased to employ the Army, 'tis but to give his Orders to the Captains of ten thousand and the work's done. Cyrus therefore made use of the same Method in the Administration of his domestick Affairs, so that he needed only to impart his mind to a few, and his private concerns would by no

means be neglected. By which means he had more leisure then either any House-holder or Master of a Ship. And having thus order'd his own Affairs he taught those of his Court to do the like. And so procured leisure both to himself and to his Friends.

After this he took upon him to reform those * 1.3 who lived at Court with him: And in the first place he look't after those who were able to live by the Labour of others, tho' they never came to Court. Because he thought those that were pre∣sent would not be guilty of any misdemeanour, partly because they were in the Kings presence, and partly because they knew that they should have the chiefest of the Nation continual eye witnesses of their Actions. But for those who were not pre∣sent, he thought that either Intemperance, Injustice or Negligence were the causes of their absence. Wherefore upon that account he compell'd them to be resident: Which he did by authorizing some of his dearest Friends to take Possession of their Goods when they were absent. When this was done, those that were dispossess'd of their Goods came and sued for Justice. But 'twas always a long time before Cyrus would suffer the matter to come to a hearing. And after he had heard it, he used to delay a long time before he would give Sen∣tence. And this he thought an excellent way to ingage their Services to him, better then if he should force them to be present by direct and open punishments. This was one way whereby he taught them to be always upon Duty: Another was by commanding those that were present no∣thing but what was easy and for their advantage

to do; another way was, by giving them nothing who were absent. But if none of these cour∣ses proved effectual, his last way of dealing with them was to take away their Estates, and give them to those who he thought would attend upon him better. And by this means, he gain'd a pro∣fitable Friend instead of one that was unprofitable. And this manner of animadverting upon those that are absent when they ought to be upon Duty, is kept up in use by the King of Persia, at this day. And thus did Cyrus behave himself to∣ward those that were absent: But as for those who gave him constant attendance he thought he should sufficiently stir them up to the undertaking of great and laudable Actions, if he himself that was their Prince made it appear that he was emi∣nently indued with all Vertuous accomplish∣ments.

He observ'd likewise that Men were made much the better by written Laws, but that a good Prince was to men a Law with Eyes: Since he could not * 1.4 only prescribe Rules, but also see and punish the Violation of them. Upon this account he discove'd at this time a more then ordinary Zeal for the Ser∣vice of the Gods, because he was now in a hap∣pier Condition then ever. And now was the order of the Magi first constituted, whose Office was to sing Hymns of Praise to the Gods constantly assoon as 'twas light, and to offer Sacrifice every day. And these Constitutions are now retain'd by the King of Persia. The other Persians imitated him in this his Devotion, because they thought they should prosper the better if they worshipp'd the Gods as he did who was both happy himself, and

commanded them to follow the same course. Be∣sides, they thought hereby to ingratiate themselves the more with Cyrus. And he himself also was per∣swaded that the Religion of his Subjects would turn to his own interest, being of the same sen∣timents with those who would rather sail in the same Bottom with those that are Religious, then with those that carry the guilt of some heinous Crime about them. Besides, he thought that if all his Courtiers were season'd with a sense of Religi∣on they would be the less apt to Plot any mischief either against one another, or against himself, who he thought had well deserv'd of his Court.

And whereas he had made it appear that nothing pleas'd him so well as that neither his Friends nor his Fellow-Souldiers should sustain any damage, and that he had an eye to Justice in all his Actions, he thought this would be a means to disswade o∣thers from enriching themselves by indirect Me∣thods.

He was also of opinion that the best way to make his Subjects modest, was by shewing them openly that he so much revered their opinion of him, that he would not speak or do any undecent thing in their sight. And this he thought an ex∣cellent expedient for this reason, because Men are apt to reverence not only Princes, but those whom otherwise they stand in no awe of, if they are modest, more then if they are immo∣dest. And so do they reverence those Women most whom they perceive to be most Modest.

He thought also that 'twould be an excellent way to ingage the obedience of his Subjects, if he rewarded those openly who obey'd him without any reluctancy, more signally then others, who had done never so many and so great Services. And this was his constant Practise as well as his opini∣on.

Moreover he taught them how to use Moderati∣on by shewing them what a Master he was of it himself. For when men observe that he who has the greatest priviledge to be extravagant, behaves himself modestly and soberly, those that have less liberty will beware how they be guilty of any insolence. But the distinction that he made between Modesty and Moderation was this, that the Modest would avoid all indecencies in publick, but the Moderate in private also.

The best way to recommend continence to his Subjects was, he thought, by declaring as often as he had opportunities of pleasure offer'd him, that he would not be drawn off from what was Vertuous, but that he prefer'd labour joyn'd with Honesty be∣fore the sweets of pleasure. And by thus ordering his own Conversation he brought things to that pass, that Inferiours carried themselves with a great deal of Modesty and submissiveness toward their Su∣periours at the Gates, and that each behaved them∣selves with a composed gravity. You should see none there extravagant in their Anger, or ungover∣nably merry, but so orderly that when you saw them you would think they lived up to the very Rules of Vertue. And this was their manner of life at the Court.

But now for the better inuring them to Military Exercises, he used to lead them out ahunting. Because he thought that might be very advantagi∣ous to all parts of Military Service, but especially to riding. For it makes them the better able to sit their Horses in all sorts of places, because they must follow after their Game. Besides, it makes them nimble and active for any performance of Chivalrie, partly by the ambition of Honour, and partly by the desire of gaining the Prey. And here he disciplin'd his Courtiers in the severities of continence, labour, cold, heat, hunger and thirst. And this way of life is used by the King and Court at this day. It may appear from what has been already said, that he thought none was worthy of the Government who was not better then his Subjects. And also that by this continual exerci∣sing of them, he had sufficiently disciplin'd himself in Continence, and all Military Arts and Exer∣cises. For he led forth others ahunting when there was no necessary occasion for their tarry∣ing at home. But as for his own part, when his business detain'd him at home he used to hunt Beasts, which he kept on purpose in his Parks; Neither would he take any meat till after he had sweated, nor would he bait his Horses till they had been exercised. And to this private hunting he invited his Nobles. And this perpetual course of Exercise was a great improvement both to himself and those that were with him. Thus exemplary did he shew himself.

Moreover, if he took notice of any that were more then ordinarily diligent and industrious, he incouraged them by gifts, offices, preheminence and all sorts of Honours. By which means they all began to be very ambitious of approving them∣selves to Cyrus. This moreover is to be observ'd in Cyrus, that he did not only think that Princes should excell their Subjects, but that they should endeavour to please and sooth them as much as they could. Whereupon he thought fit to wear the Median Habit himself, and perswaded all his Court to do the like. For if there was any defect in the Body, this Habit he thought would hide it, and represent those that wore it hansomer and bigger then they were. For they have such man∣ner of Shoos that you may hide something in them, so that they will appear a great deal bigger then they are. He gave them also liberty to Paint them∣selves, and so to improve their Natural Complexi∣on. Moreover he taught them not to spit openly, or to blow their Noses, and that they should not turn about to gaze at any thing, as if there were nothing which they admired at. And all this he thought would contribute something towards the securing them from the contempt of the Vulgar. And thus he disciplin'd those whom he inten∣ded should partake of the Government, partly by exercising them, and partly by his own Majestic Example.

But as for those whom he bred up to be Ser∣vants, he did not make use of them in any liberal Exercises, or suffer them to wear any Arms. And he took care that they should never want meat or drink upon the account of liberal Exercises. He

permitted the Servants as often as they went ahun∣ting * 1.5 to carry meat with them, but he would not let any of the Nobility do so. And when they were to take a Journey he led them to Water just as he did his Horses. And when 'twas dinner time with them he would stay till they had eaten something, lest they should be over-hungry. So that the Servants as well as the Nobles would call Cyrus their Father, forasmuch as he provided for them so well, that by their own consent they would never be any other then Slaves. And thus did Cyrus strengthen and confirm the Persian Empire.

But as for those whom he had conquer'd, he ap∣prehended himself in no danger from them. For he consider'd that they were but in a weak Con∣dition, and under no Order or Discipline. And be∣sides none of them was permitted to come near him, either by night or day. But for those who he saw were the strongest, and furnish'd with Arms, and embodyed together in a great number, and who were partly Commanders of Horse and part∣ly of Foot, and whom he perceiv'd to be of great Spirits fit for Government, and who had near ac∣cess to Cyrus his Guard, and many of which us'd to come oftentimes to Cyrus himself (which could not be avoided because he had occasion to use their Service) these indeed he was affraid of, and that upon several accounts. Considering therefore with himself how he might secure himself from them, also he thought 'twas not his best way to disarm them, and render them unfit for War; because that could not be done without injury and the over∣throw of his Kingdome. Again not to give them

admission, and to declare his distrust of them open∣ly, would, he thought, prove the occasion of a War. Instead therefore of all this, he thought the safest and most honourable way, would be to make the chiefest men among them more affectionately di∣sposed toward himself then towards one another. And he took this course to affect it. In the first place, he endeavour'd upon all occasions to shew as much candour and courtesy toward them as he could; as knowing how hard a thing 'tis to love those whom you think disaffected toward you, and how hard on the other hand 'tis to hate those of whose kindness toward your self you have full conviction. As long therefore as he was not in a Capacity to oblige them by Gifts, he endeavour'd to win upon their Affections, partly by consulting their welfare, partly by labouring for them, and partly by shewing them how much he rejoic'd at their Prosperity, and how much he was troubled at any ill that befell them.

But assoon as he was in a capacity to bestow * 1.6 Collations upon them, he observ'd that no favour of the same value was more acceptible to men, then to have meat and drink given them. Where∣upon he gave order concerning his Table, that they should set before him meat enough to suffice a great many men of the same sort, with that which was for his own eating. And of this he always distri∣buted among his Friends, to shew how mindful he was of them, and how much he loved them. Moreover he sent meat to them whom he percei∣ved to be diligent on their Guard or officious to serve and Honour him, telling them withal, that he was not ignorant of the good will of those

who were desirous to please him. He vouchsafed also the same Honour to his Domestics when he was minded to incourage any of them. And he order'd that all the meat of those his Domestics should be put upon his own Table, thinking this would be a great indearment to them as 'tis to Children. And if he had a mind to recommend any of his Friends to the esteem of a great many, he would send them meat from his own Table. And 'tis the manner at this day for all men to Honour and Reverence those who have any thing sent them from the Kings Table. Because they look upon them as special Favorites who have an interest to gain any thing for them if need be. Neither is it upon these accounts only that those things are most welcom which are sent from the King, but those meats are really more delicious which come from the Kings Table: And no wonder. For as other Arts arrive to higher improvements in great Cities, so are the Kings meats more curiously order'd then any other. For in little Towns it belongs to one Trade to make Bedsteads, Gates, Ploughs and Tables, and build Houses: And 'tis well if they can get their living so. But now 'tis impossible that those who are taken up in so many employments, should do them all well. But in great Cities where there are a great many that want each of these, one of these Trades is enough to maintain a Man. Nay, oftentimes one does not ingross a whole Trade to himself, but one makes mens Shoes, and another Womens Shoes. Sometimes 'tis maintenance e∣nough for one man to work Shoes, and for another to cut them out. Sometimes 'tis one man's work to cut out Cloaths, and another's to make them

up. Wherefore when each man's task is but little, he can't choose but do it well. And this is the ve∣ry case in Victuals. For when it belongs to one and the same Person to make Beds, lay the Cloth, knead the Dow and cook the Meat, he must needs do these things but very indifferently. But when ones whole business is to boyl meat, and another's to roast it. When 'tis ones work to boyl Fish, and another's to frie it, and another's to bake Bread, and of that too only one particular sort, these things in my opinion must needs be done very ar∣tificially, And thus did Cyrus exceed all men in o∣bliging his Friends with his meat.

But how eminent he was for obliging his Friends in other things also, I am now to relate. For altho' he excell'd other men in this, that he had a very great revenue, yet he excell'd them more in his munificence. And this custom of making great Collations begun by Cyrus, is still in use with the Kings of Persia. For who has more weal∣thy Friends then the Persian King? What King is there whose Nobles are more splendidly habited then his? Who is there that gives such noble Gifts, such as are his Jewels, and Bracelets, and Horses with Golden Bridles? For with the Persians none are suffer'd to have these things but those to whom the King gives them. Who is there besides that ever so far indear'd himself by his liberality as to be belov'd more then Brothers, Parents or Chil∣dren? Who could ever revenge himself upon his Enemies who were distant from him the space of many months Journey so as the King of Persia? What other Prince after he had destroy'd the King∣domes of other Nations so ended his days as to be

call'd a Father by his Subjects, besides Cyrus? Now 'tis well known that that's a Name which uses to * 1.7 be given more to them that bestow benefits, then to them that invade what is anothers. It is said moreover, that Cyrus made sure to himself those who are call'd the Eyes and the Ears of the King no other way then by obliging them with Gifts and Honours. For when 'twas observ'd that those that inform'd him of any material con∣cern, were sure to be rewarded, every one would lie at catch for some discovery or other which might make for the Kings interest. And hence a∣rose that Proverbial saying among them, that the King had a great many Eyes and a great many Ears. Now if any one is of opinion that 'twould be more for the Kings interest to have but one very considerable eye or ear, he is much out of the way. For one can see or hear but a very little, and be∣sides if this charge were committed only to one, 'twould look as if all the rest had a Patent to be negligent and heedless. And besides whomsoever they knew to be the Kings Eye they would be a∣ware of him. But 'twas not so here, for the King would give ear to any one that offer'd any considerable information. And by this means 'twas thought that he had a great many Eyes and Ears, and people were affraid to speak anywhere against the King as much as if he was present. Nay, they were so far from whispering any thing amiss of him to any Body, that every one was so affected as if all those with whom at any time he convers'd were the Kings eyes and ears. Now I can assign no other reason that men were thus generally af∣fected toward him, but that he was wont to re∣pay

small deservings with great Favours.

Neither is it any wonder that he exceeded all others in the magnificence of his Gifts, in regard he was so very rich. But that he who was a King should condescend so far as to outdo his Friends in Obsequiousness and Courteousness, that indeed is much to be admired. For 'tis said of Cyrus, that he was never so much asham'd upon any occasion, as when he was outdone by the Kindness of his Friends. And 'twas a common saying with him, * 1.8 that a good King was in all points like a good Shepherd. For a Shepherd after he has contribu∣ted to the welfare of the Sheep, and put them in∣to a good plight, may then make use of them. And so 'tis but right that a King should be serv'd by those Cities and Men whose Happiness he has minister'd unto. And therefore since he was of such Sentiments, 'tis no wonder that he endeavour'd to outdo all Men in Offices of kindness.

There is a very notable piece of Instruction which he gave to Craesus, who told him that he would beggar himself in a little time by his over-liberalness; whereas, being a single Man he might hoard up great Treasures. Then Cyrus ask'd * 1.9 him; And how much Money do you think I might have had, if as you would have me I had hoarded up ever since I came to the Crown? Then Craesus nam'd a very large Sum. Then said Cyrus, Well Craesus, I would have you send some Body whom you can best confide in with my Hystaspas. And do you Hystaspas, go about to all my Friends, and tell them, that I have an Occasion for some Money (and indeed, so I have) and that every one of them should supply me with as much as-he

can spare, and that he should deliver it seal'd up in Letters and superscribed to Craesus's Servant, to be brought to me. And when he had written some Letters to the same purpose, he gave them to Hy∣staspas to carry to his Friends; whom also he de∣sired to receive Hystaspas as a Friend of his. He when he had gone his round, and Craesus his Ser∣vant was return'd with the Letters, told Cyrus, that now he must treat him as a rich Man, for he was come to him with a great many Gifts. Then said Cyrus, look Craesus, here is one of my Exche∣quers, and do you compute now the rest, and consider how well I am provided with Money, if occasion be. Craesus, upon Computation found that it came to a great deal more than he said Cyrus would have had, if he had hoarded up him∣self. Then said Cyrus to him, do you see now Craesus that I have my Treasures too? But you would have me by hoarding expose my self to envy and hatred, and trust a parcel of Mercenary Keepers. But I think my inrich'd Friends are my best Treasurers, and more faithful Keepers, both of my Person and of my Wealth, than if I should intrust it in the Hands of a Mercenary Guard. But I have another thing to tell you, Craesus. I must confess that I am not free from that Humour, whereby the Gods have made eve∣ry Man poor, for, I have as unsatiable thirst after riches, as another Man. But I think there is this difference between me and other Men, that when they have got more Money then what is sufficient, they either hide it under Ground, or else give them∣selves perpetual Trouble by counting it over and over, and weighing it, and turning it up and

down, and keeping a careful eye over it. And yet, in the mean time, while they have it, they nei∣ther eat any more then they can bear away, for then they would burst; neither, do they wear more Cloaths then they can carry, for then they would be stifled. But that superfluity of Wealth serves to no purpose, but only to disturb and dis∣quiet them. I, in the mean time serve the Gods and desire more. But when I have more then will serve my turn, I relieve my Friends with the overplus; and thus by inriching Men, I gain their good-will; which makes both for my Securi∣ty and my Credit. My Wealth, in the mean time is neither consum'd with rust, nor oppresses me with its weight. But now for Glory, the more it is, the more splendid and the lighter to be born, and oftentimes it makes those the more expedite that carry it. And besides Craesus, I don't think those the happiest Men that possess and keep most, for then those that keep the Walls of a City would be the only happy Men, because all that is in the City is in their Custody. But I take him to be the happiest Man in point of Riches who can procure most, and come honestly by it, and when he has it can put it to a commendable use. These were his Words, and his Actions were conformable.

Moreover observing that the generality of Men while they are in good health make it their business to store themselves with things necessary and use∣ful for the time of sickness, and withal observing that they did not much concern themselves about it, he thought it was his part to provide here al∣so. Wherefore he summon'd together the best Phy∣sicians, because he would spare no cost. And what∣soever

Instruments, Medicaments, Meats or Drinks he was told were convenient he laid up great store of them all in readiness. And if any of his Friends were sick he would come and look upon them him∣self, and supply them with all Necessaries. And he would give the Physitians thanks as often as they had cured any by those Medicines which he had laid up. By these and many more such Arts, Cyrus gain'd himself great esteem among those by whom he would be belov'd.

It made also much for Cyrus his Commendation that he provok'd his Souldiers to Emulation by set∣ting up Martial Games and proposing rewards to the Victorious, in as much as therein he shew'd how much 'twas his Care to keep up the Exercises of Martial Vertue. And these Games did occasion a great deal of Contention, and Ani∣mosity among those of the chiefest Rank. Where∣fore Cyrus made an order that as often as there was any Cause to be decided, both parties should repair together unto the Judge. And then to be sure both the Adversaries would have recourse to such a Judge whom they thought the best, and most favourable to themselves. So that he that was cas•…•… would envy him that overthrew him, and hate him that gave it against him. And on the other side, he that won the day would impute his Victo∣ry to the equity of his Cause, and think himself indebted to no body. And so those who conten∣ded to be chief among Cyrus his Friends, did envy one another as much as those that dwell in Cities. Insomuch that most of them could wish one another out of the way, rather then do one another any kindness. And these were the Arts by which Cyrus

contrived to make his Nobles love him better then they did one another.

The next thing we have to relate is the manner * 1.10 of Cyrus's Procession out of his Palace. For the Majesty of this Procession seems to be one of those Arts whereby he secured the Dignity of his King∣dom. In the first place therefore, before he came forth, he call'd all the Persians, and all others that were in any Office, and distributed Median Gar∣ments among them. And indeed that was the first time that the Persians wore the Median Habit. And while he was distributing them, he told them he would go to some of the Temples which they had set apart for their Gods and do Sacrifice. Where∣fore be ye all ready at the Gates adorn'd in this Habit before Sunrising, and do you stand in such order there as Pheraulas the Persian shall direct you to from me. And when I go before you, do you follow as you are directed. And if any of you can think of a better way of Procession, let them shew it when we come back: For all things shall be done for the best. After he had distributed the best Garments among those of the best quality, he brought forth other Median Garments. For he had made Provision of all sorts, Purple, Brown and Scarlet. And having divided these among his Captains, he order'd them to adorn their Friends in like manner as he did them. Then said some of those that stood by: And when do you mean to adorn your self Cyrus? To which Cyrus reply'd, and don't I seem to you to be adorn'd now while I adorn you? For so long as I can be beneficial to you my Friends, whatsoever Garment I wear I shall think my self fine in it. So they went away and

drest their Friends with that Habit which Cyrus had recommended to them.

Now Cyrus looking upon Pheraulas to be a Man of quick ready parts (tho' of mean quality) and one that lov'd neatness and order, and withal one that was very careful to please him, he calls him to him, and consults with him how he might so order his Procession as to make it a delightsom Spectacle to his Friends, and a dreadful one to his Enemies. And when they had agreed both upon the same Method he desired Pheraulas to take Care that the Procession might be made the next day in the same order as they had contrived it. As for keeping order in the Procession (says he) I have commanded all to obey you. But that they may do it the more willingly, here take these Coats for the Captains of the Spear-men, and these for the Captains of the Horse-men, and these for the Cap∣tains of the Chariots. Pheraulas took them and carried them with him. Assoon as the Captains saw him you are a great Man Pheraulas, (said they) since you are to order us also what to do. That is not all (replied Pheraulas) but I am to carry your Pac∣kets for you too: I have here two Coats you see, one for you and one for him, whereof I offer you the choice. Then he that took the Coat forgetting his envy, ask'd his Counsel which to take. Phe∣raulas when he had told him which was the better, if you now do tell (says he) that I gave you the choice, you shall not find me so much your Servant another time. Pheraulas having thus distributed these things as he was commanded, made it his next business to provide for Cyrus his Procession that every thing might be as neat as possible. The

next day before 'twas light, all things were made clean and put in readiness, and they stood all in a row on each side of the way as they use to do when the King is to ride by. And between these rows none might pass unless he were a Noble-Man. There stood also Men with Rods to correct those who made any disturbance. Before the Gates there stood four thousand Guards in four Companies, and on each side two thousand. All the Horse-men likewise were present, and alighted from their Hor∣ses with their Hands appearing out of their Cloaks, as the manner of the Persians is to this day when they are in the Kings sight. The Persians stood on the Right-Hand, the others on the left-Hand of the way, and after the same manner were the Chariots divided half on one side, and half on the other. After the Gates of the Palace were open'd, In the first place four great fair Bulls were led forth to be sacrificed to Jupiter and the other Gods, according as the Magi had appointed. For the Persians make use of Artists more in Divine Service then in any thing else. Next to the Bulls there were Horses led to be Sacrificed to the Sun. After them was drawn a white Chariot with a Golden Harness, crown'd with Garlands, and sacred to Jupiter. After that followed a white Chariot of the Sun, crown'd like the other. After these follow'd a third Chariot whose Horses had scarlet-Trappings. And after these came Men with fire in a great Hearth. Next came forth Cyrus himself in his Chariot with a Persian Ornament upon his Head and a purple Robe half-white (which is an Habit peculiar to the King) and silken Garters upon his Legs, and a loose Veil all purple upon his Shoul∣ders:

upon his Head he wore a kind of Diadem and a certain badg proper to those of the Royal Blood which is now still in use. His Hands he held forth out of his Sleves. Assoon as he appear'd in view they all reverenc'd him with a very low bow, either because they had orders to do so, or because they were affected with the pomp and grandeur of the thing, or because Cyrus appear'd tall and grace∣ful. However 'twas, 'tis certain that Cyrus never had such Veneration from any of the Persians be∣fore that time. But now when the Chariots of Cyrus was come forth the four thousand Guards march'd before, and two thousand attended on each side of the Chariot. The Nobility follow'd after on Horseback in their Robes with Javelins in their Hands, in number about three hundred. Next af∣ter these were led two hundred Horses that were kept for Cyrus his use, with Golden Bridles and embroider'd trappings. After these follow'd two thousand men with long Spears, after them ten thousand Horse-men divided all along by hundreds, whose Leader was Chrysantas. After them ten thousand of the Persian Horse alike arm'd led by Hystaspas. After them other ten Thousand led by Datamas. After them another Company led by Gadatas. After these came the Median Horse, then the Armenians, then the Hyrcanians, then the Cadusi∣ans, and then the Sacians. After these Horse-men follow'd Chariots four in a Brest, led by Artabates the Persian. As they were marching in this order, a great many men would be apt to run out of their Ranks to beg Favours of Cyrus. Wherefore he sent to them some of his Nobles, who waited three of each side of his Chariot, on purpose to carry Mes∣sages,

and bade them tell them that if anyone had any petition to present he should impart it to the under-Officers, who should Communicate it to him. Whereupon they went their way to the Horse∣men, and considered whom they were best go to. Cyrus when he was minded to Honour any of his Friends publickly, he would send and call them to him severally, and thus bespake them: If any of those that are behind should say any thing to you, if it be not material do not regard it. But if they desire any thing that is reasonable I would have you acquaint me with it, that so we may consult together in common what to do. Whensoever Cyrus call'd for any they rode to him with all the speed and readiness they could, and by their Obsequiousness added much to the grandeur of his Empire, and shew'd how ready they were to obey him.

Only there was one Diapharnes a Man of a rough∣cast Temper, who thought it a point of Gentility and Freedom not to seem so ready and Officious to obey. Which when Cyrus took notice of, before he was come near enough to speak to him, he sent him word by one of his Nobles that he had now no more business with him, neither did he ever send for him afterwards. But he that was call'd for after him, rode up to Cyrus long before him. Whereupon Cyrus gave him one of his led Horses, and commanded one of his Nobles to attend him whither he sent him. This was thought by those that saw it to be a very great Honour, and this pro∣cured him more reverence. When they were come to the Altars they burnt whole Bulls in Sacrifice to Jupiter. Then to the Sun they Sacrificed whole

Horses. Then they offer'd Sacrifice acccording to the direction of the Magi in Honour to the Earth. And afterwards to the Heroes of the Syrian Country. When they had performed this, because they were come into a very pleasant place, he measured out a piece of Ground five Furlongs long, and ordered some Select Persons to run their Horses for Maste∣ry. He himself with the Persians that were of his side were Victors, because he was well skill'd in managing a Horse. Among the Medes Artabazus had the Victory, for Cyrus had given him one of his Horses. Among the Syrians he that led them. Among the Armenians Tigranes. Among the Hyr∣canians the Commander of the Horse his Son. A∣mong the Sacians a certain private Souldier outrod the rest of the Company by half of the Race. And here 'tis said that Cyrus ask'd the Young-man whe∣ther he would part with his Horse for a Kingdom. The Young-man made answer, I would not take a Kingdom in Exchange, but I would part with him to oblige a good man. Well then, says Cyrus, I will shew you a place where if you fling any thing winking you can't miss a good man. Shew them me (replied the Sacian) that I may fling this clod among them. Then Cyrus pointed him to a place where a great many of his Friends were. He flung at a venture with his Eyes shut, and by chance hit Pheraulas as he passed by. For he was at that time employ'd upon a Message by * 1.11 Cyrus. When he was struck he would not so much as turn about, but went on without any Intermis∣sion to do what he was sent about. The Sacian opening his Eyes ask'd who 'twas that he had struck. None of those that are here, answer'd

Cyrus. I'm sure (says the Young-man) it could be none of those that are absent. Yes, says Cyrus, you struck him that rides full speed by those Cha∣riots yonder. How comes it to pass then, says he, that he did not turn back? Why he is a mad man (replied Cyrus) as you see plain enough. When the Young-man heard this he went to see who 'twas. And as he was going he met with Pheraulas with his Beard and Chin all bloody, which was caused by the bleeding of his Nose. When he was come to him, he ask'd him whether he had been struck or no. You see I have, replied he. Then (says he) i'll give you this Horse: upon what account, says Pheraulas. Here the Sa∣cian up and told him the whole business, and withal (says he) I think I have not miss'd a good man. Then said Pheraulas, had you been wise you would have reserv'd this present for a greater Man then I am. But I accept it, and heartily desire of the Gods (by whose will it fell out that you hit me) that I may be in a capacity of making such a requital that you may not repent of this Gift. But now for the present, here take my Horse, and I will be with you again by and by. And so they made an exchange.

Among the Cadusians, Rathonices overcame. Cyrus made the Chariots also run races. And to all the Victors he gave Oxen to feast withal and Cups. He himself took an Ox because he was Victor, and gave Pheraulas part of his Cups because he had pleased him in ordering the Procession. And this same way of Procession which was then in∣stituted by Cyrus is still retain'd by the King at this day, only there are no Oxen led forth when there

is no Sacrifice to be offer'd. After they had made an end of this solemnity they return'd to the Ci∣ty, and those who had Houses given them repair'd to them, those who had not, went to their Ranks. But Pheraulas entertain'd the Sacian who gave him * 1.12 the Horse, in his own Lodgings, and among other rarities, after Supper he fill'd those Cups which he had of Cyrus, and drank to him out of them, and afterwards gave them to him. The Sacian looking about him, and seeing a great deal of fine Hangings and other rich furniture, and a great ma∣ny Servants, tell me Pheraulas (says he) are you one of those who are great Men only at home? Yes (replied Pheraulas) I am one of those great Men that get their living with their Hands. My Father made a hard shift to maintain and educate me while I was a Boy, by his own Labour, but when I grew up to be a Man, because he could not keep me in Idleness, he put me out into the Coun∣try to Work. And there I in requital afforded him a maintenance by delving in my Garden, and by husbanding a little Field, but one that was very just and grateful. For whatsoever it receiv'd, it return'd with Interest. And one time above the rest, I remember it return'd me double increase. And after this rate I lived while I was at home. But now all these things which you see here, Cyrus gave me. Then said the Sacian, Well I take you to be a very happy Man as in other respects, so par∣ticularly upon this account, because from a Poor Man you are made rich. For your former want and vehement desire of Riches must needs make them relish much the better now you have them. Do you think then (replied Pheraulas) that I live

so much the pleasanter now I am Rich? I don't find that my Meat; Drink, or Sleep is one jot sweet∣er now then 'twas when I was Poor. This is all * 1.13 that I get by being Rich, that now I have more to keep, more distributions to make, more to Care for, and more Trouble to undergo. For now I have a great many Servants to be fed and cloth'd, and physic'd. One brings me word that my Sheep are torn by Wolves, another, that my Oxen have broke their Necks from a Precipice, and another that a Pest is got among my Cattel. So that I am apt to think I have had more Trouble and Vexation in my great Possessions, then when I had nothing at all. But however (says the Sa∣cian) when you see all things prosper and thrive, you must needs enjoy more pleasure in your large Possessions then I. Ay but (says Pheraulas) there is not half so much Pleasure in possessing as there is Trouble in losing. And the Truth of what I say will appear from this Observation, that the pleasure of having a great Estate does not hinder a man from Sleeping; whereas those that lose any thing cannot Sleep for the sorrow and Vexation. Nei∣ther can a man Sleep for pleasure when he has newly receiv'd something. You say true, replied Pheraulas, for if 'twere as pleasant to possess a thing as 'tis to receive it, the Rich Man would have the advantage of the Poor Man by much in Happiness. But he that has a great deal must make great disbursements, partly for the Service of the Altar, partly in collations upon his Friends, and partly in Hospitality towards Strangers. Whoso∣ever therefore has his Heart much set upon Money, must needs be much troubled at every expence.

But (says the Sacian) I am not of that number, for I think the greatest happiness of having a great deal lies in this, that a Man may spend a great deal. Well (replied Pheraulas) you are a happy Man, and have made me so too. Take therefore all that is here and do with it what you please, and keep me with you in the Nature of a Guest, or if you please somewhat meaner. For 'twill content me well enough to partake of what you have: you jest sure, replied the Sacians No, says Pheraulas, I swear I am in earnest. Neither is this all that I will do for you, for I will prevail with Cyrus to dispense with your absence at Court, and to exempt you from all Military Services, that so you may live in all manner of plenty at home. This I will do both for my own sake and yours. And if I chance to get any other good thing either by my serving of Cyrus, or by any Military Office, that will I bring to you to increase your store. Only do you ease me of this Care. For if I may be disingaged from these things, I believe you will be very serviceable both to me and Cyrus. After this pass'd between them, they struck a bargain and stood to it. And so the one thought himself now very happy in that he was Master of so much Wealth, and the other thought himself most happy in that he had a Steward to manage his business for him, and that he was now Master of his own time.

Now 'twas the Nature of Pheraulas to take * 1.14 great delight in making Friends. And 'twas his opinion that there was not so much pleasure and profit to be had from any one thing as from obli∣ging Men. For among all Creatures he took Man

to be the best and the most grateful, because he saw that those who were commended by any one would be very officious in commending them again, and that Men were very forward to oblige them who had shewn them any favour. And that they were more grateful to their Parents then any other Creatures, whether alive or dead. Pheraulas there∣fore was very glad that being now disentangled from other Cares he could serve his other Friends. And the Sacian was as glad on his side that he should now live in a plentiful Condition. The Sacian loved Pheraulas because he always brought him some new thing. And Pheraulas loved him because he would receive all, and tho' he had daily more and more to look after, yet he took all the Trouble to himself. And this was the manner of life which they led.

Cyrus, when he had done Sacrifice, and made a Feast for joy of the Victory, invited some of his choice Friends whom he knew to be well-affected towards him. And amongst these he invited Arta∣bazus the Mede, Tigranes the Armenian, Hyrcanius the Captain of the Horse, and Gobryas: Gadatas had the ordering of the Feast. And as often as Cyrus had any to Sup with him Gadatas did not sit down, but mind his Charge. But if Cyrus had no Com∣pany Gadatas used to sit with him. For Cyrus was mightily delighted with the Conversation of Gadatas, who upon that account was much ho∣nour'd * 1.15 by Cyrus, and by others for Cyrus his sake. When the Guests that were invited were come to Supper, he did not place them at a venture, but whom he honour'd most he set at the left-Hand, because that is most exposed to Treachery, the

next to him he placed on the right-Hand, the next on the left again, and so on. He thought it con∣venient to have it known openly how much every one was honour'd. For when Men think that he that excells the rest has neither honour nor re∣ward, 'tis impossible there should be any Emulati∣on between them. But when 'tis observ'd that the best Man has the preference, then all contend for eminency with the greatest alacrity. And thus Cy∣rus quickly made it appear by seating his Guests who were his greatest Favorites. But he would not that every one should always fit in that place which was first allotted him. But he settled it for an order, that he that had done any Worthy Action should be advanced to a more Honourable Place; and that he that behaved himself ill should be de∣graded. Cyrus also thought it would reflect upon him, if he did not bestow some signal benefits up∣on those whom he prefer'd in sitting. And these Institutions of Cyrus are still observ'd.

While they were at Supper Gobryas did not at all admire at the splendidness of the entertainment, because he consider'd the greatness of the Person. * 1.16 But he could not chuse but wonder to see that a Person of Cyrus his Quality, when-ever he lighted upon a more delicate bit then ordinary, would not eat it alone, but trouble himself with asking his Friends to partake with him. Nay, he observ'd that sometimes he would send some of his delica∣cies to his absent Friends. Wherefore says Gobryas to Cyrus when Supper was ended, I thought before that your excellence above other men lay in your skill of Military Discipline: But now I see you are a better Friend then a Souldier. I confess (replied

Cyrus) the Offices of kindness are much more plea∣sing to me, then the Works of Military Discipline. And why so? Says Gobryas. Because (says he) whenever I shew these I do Mischief, whereas the other are beneficial to Mankind.

When they had drank pretty fre•…•…ly, says Hysta∣spas * 1.17 to Cyrus, Will not you be angry with me, Cyrus, if I ask you somewhat which I have a mind to? No, I shall rather be angry with you (says he) if I perceive you suppress any thing which you would ask me about. Then tell me, Cyrus, did I ever refuse to come when you sent for me? Good Words pray, replied Cyrus. Was I ever slack in obeying your Orders? No, nor that. Did you ever Command me any thing which I did not perform? No, I have no reason to complain of any such thing. But of all the things which I have done, is there any that was not done with that chearful∣ness and pleasure as it ought? No, I can least of all tax you with that. Then tell me, Cyrus, how has Chrysantas so far obliged you, that he should be placed in a more Honourable Seat then my self? Shall I tell you? Say'd Cyrus. Yes, by all means, replied Hystaspas. But then you must also promise me that you will not be angry when you hear the Truth. No, I shall be rather pleased, if I find I am not wrong'd. Why then in the first place, this Chrysan∣tas did not use to stay till he was sent for, but would come to me of his own accord, when he thought I had any business for him to do. Besides, he did not only do what was commanded him, but whatsoever he thought would be for my profit to have done. And as often as any thing was to be said to my Fellow-Souldiers he would always

give me his advice concerning whatsoever he thought agreeable to be spoken. And when he observ'd that I would fain have my Souldiers know something, but was hindred by overmodesty from delivering it my self, he would so declare the matter to them as if 'twas his own opinion. Upon this account therefore he was a greater Friend to me then I to my self. Besides, he always declares him∣self content with the present, but for my profit he thinks he can never enough improve it. In the last place, he rejoyces more for any good Fortune of mine, then I do my self. Then said Hystaspas, By Juno I'm glad that I ask'd you about this. Why so? Say's Cyrus. Because (say's he) I will now endeavour to do the same. But I'm ignorant of one thing, how I shall make it appear that I re∣joyce at your good Fortunes. Must I shew it by clapping my Hands, or by laughing, or what must I do? Then said Artabazus you must cut a Persian Caper. At which Words they all fell a laughing.

When they had drank on a little higher, say's Cyrus to Gobryas, Tell me, Gobryas, are you more willing to bestow your Daughter upon one of these now, then when you were first Conversant among us? Will you give me leave to tell Truth? Replied Gobryas. Yes (say's Cyrus) for no Questi∣on stands in need of a lie. Then (say's he) I am more willing. Can you give us a reason for it? say's Cyrus. Yes I can. Because then I observ'd that you could not bear labours and dangers with an even and patient Spirit. But now I perceive you can bear Prosperity with the same Moderation. And I think (Cyrus) that 'tis a rarer thing to find one

that can bear Prosperity as he should, then Adversity. For the former is apt to make Men Insolent, where∣as the latter is apt to make them Modest. Then said Cyrus, Do you hear Hystaspas, what Gobryas says? Yes (says he) and if I hear any more of the same from him, I shall be a more earnest Suiter for his Daughter than if he shew'd me his Cupboard full of Plate. Why, says Gobryas, I can shew you a great deal more of the same in writing, if you will marry my Daughter. Then say'd Cyrus, If you Hystaspas, or any of the rest will but tell me when you have a mind to Marry, you shall see how much I will befriend you. But suppose (said Gobryas) any of us be minded to Marry his Daugh∣ter, whom must we tell that to? Make me privy to that too, replied Cyrus, for I understand this Art mighty well. What Art? Says Chrysantas. Why, the Art of match-making. Then tell me (says Chrysantas) what kind of Wife would be fit∣test for me. In the first place (says he) one that * 1.18 is little, because you are a little Man your self. Whereas if you Marry a tall Woman, when ever you have a mind to kiss her as she stands upright, you must leap like a Camel. That (replied the other) is well thought of, for I am not at all made for a Leaper. In the next place, one that has a flat Nose would be very suitable for you. Why so? Because (says he) you your self have a crookt Nose, and those two would do very well together. Is it fit then (says he) that I that have made a full Sup∣per should Marry one that is fasting? Yes (says Cyrus) because a full Belly is hooked, and an emp∣ty one is flat. Then said Chrysantas, Can you tell me what kind of Wife is fit for a King that is Fri∣gid?

Here Cyrus and the rest of the Company fell a laughing. Then said Hystaspas, you are the happiest Man in your Kingdom, Cyrus, for one thing. What is that? says Cyrus. Because tho' you are so Frigid, yet you can move laughter. Then said Cyrus, I'l warrant you would not for a good deal but that you had said these things, that it may be told your Mistress how witty you are. Thus they droll'd upon one another.

After this, Cyrus brought forth a dress for a Womans Head to Tigranes, and bad him give it his Wife, because she had such a Masculine Spirit, as to accompany her Husband to the Battel. To Ar∣tabazus he gave a Golden Cup, to Hyrcanius an Horse, with many other good things. But for your * 1.19 Daughter, Gobryas, I will give her a Husband. You shall give me then (says Hystaspas) that I may get those Writings of Gobryas. Then said Cyrus to him, have you an Estate answerable to her Fortune? Yes (says he) and a great deal more. And where (says Cyrus) does this Estate of yours lie? Why here (says he) where you sit, who are my Friend. Well (says Gobryas) that's enough for me. And with that, reaching out his Hand, Give it me, Cy∣rus (says he) for I stand to the bargain. Then Cyrus gave Hystaspas his Hand to Gobryas, and he shook Hands with him. Then he gave Hystaspas a great many fine Gifts to send to his Mistress. Chrysantas he took and kiss'd him. Then said Ar∣tabazus, Sure Cyrus the Gift which you gave me and that which you gave Chrysantas are not of the same Gold. Well, but, says Cyrus, you shall have one of the same. But when? Thirty years hence, says he. Well, says Artabazus, besure to be as good

as your word, for I am resolv'd not to dye before that time. And thus they ended their Banquet for that time. And when they rose from Table, Cyrus also rose with them, and brought them, going as far as the Gates. The next day he sent home all those Reformades, who joyn'd themselves to his assistance, except those who were willing to dwell with him. And to those he gave Houses and Lands. Which their Posterity enjoy to this day. They were most of them Medes and Hyrcani∣ans.

He gave also a great many Gifts to those that went away, and after he had given them all full content, he dismiss'd them. Then he distributed * 1.20 among his own Souldiers, the Money which he had at Sardis. The Captains of ten thousand and his Guard had an extraordinary Portion, every one according to his deserts, but the rest he divided, here and there as he pleased. And when he had given a certain portion to every Captain of ten, he permitted them to distribute to others, as he had done to them. The rest of the Money he order'd to be so distributed, that every Officer should make inspection into those that were under him, and so distribute the remainder according to every ones deserts. And by this means, every one had his due. After the distribution was made a great many said of Cyrus, Sure he must needs be very rich that can give so much to every one of us. Others said again, But how is that possible, for Cyrus never used to hoard up? But the truth of the busi∣ness is, 'tis a greater pleasure to him, to give then to possess.

When Cyrus heard of these discourses, and opi∣nions of men concerning him, he call'd his Friends and some others together, and spoke thus to them. I have known some (my Friends) who would be thought to possess more than they do, out of a design to appear the more liberal. But in my mind they take the quite contrary way. For when a man has a great deal, and does not communicate to his Friends accordingly, he takes the ready way to be thought illiberal. Again, there are some in the World, who are of a humour to conceal their possessions. But these also seem to me not to do kindly by their Friends. For when the Value of their Estates is unknown, their indigent Friends are loath to make any ap∣plications to them for relief. Now I think the greatest Honesty and Ingenuity is to make known what a man has, and to endeavour to get the Reputation of a Liberal Man, according to the mea∣sure of his Estate. Wherefore I will shew you all of my Estate which is to be seen, and as for that which is not, I will give you an Inventory of it. And with that he shew'd them a great part of his Treasures, and as for that which lay so far in that it could not be seen, he gave them an ac∣count of it. And now, says he, I would have you look upon this not as mine, so much as your own. For I have gather'd it together, not that I may sp•…•… it my self, or squander it away (for that is almost impossible) but partly to Crown your Deserts, and partly to relieve your Necessities. After this man∣•…•…er did he discourse to them.

But now when he thought matters were so order'd at Babylon that he might safely be absent from it, he began to prepare himself for an Expe∣dition into Persia. And when he thought him∣self sufficiently provided with all things Necessary, he moved from Babylon. We intend to give a Re∣lation of this Expedition, it being considerable that so great an Army should be so orderly in lay∣ing down their Carriages, and in taking them up again, and so speedy in repairing to their proper Stations upon Occasion. For where ever the King incamps, there all those that attend upon him are upon Duty in their Tents both Winter and Sum∣mer. The first thing that Cyrus did, was to pitch his Tent so that it might stand just against the ri∣sing Sun. Then in the next place, he gave order at what distance he would have the Tents of his Guard from his own. Then he appointed the * 1.21 Right-Hand place to his Bakers, and the left to his Cooks. The Right-Hand also was allotted for the Horses, and the left for other Cattel. There was such distinct order kept that every one might know his Station both as to measure and as to place. Now when they are to make up their Carriages, every one packs up those things together which are assign'd for his proper use, and then there are others whose office is to lead the Horses. So that by this means all the Carriers come to fetch those Goods which are allotted to their Charge, and e∣veryone puts what is his own upon his own Horses. So the same time that serves for the removing the Goods of one Tent, serves for all. And they un∣load their Carriages after the same manner. Be∣sides, every one in particular receives orders what

to do, and what necessaries to provide, and so the same time that serves one to make Preparations in, serves all. And as each of those Ministers that at∣tended on these Affairs, had his proper Station al∣lotted him, so likewise the Souldiers had every one his own place in the Camp, and knew it very per∣fectly. So that they took to those that were their own immediately without any hesitation. For Cyrus consider'd that 'twas a very commendable thing in a Family for every thing to have its pro∣per place, that so in case a man should want any thing he might know whither to go directly for it. But in an Army much more, because delays are there more inconvenient, by how much their Occasions are more suddain. And withal he con∣sidered what great things were done by a timely ap∣plication. This was the reason that he bufied him∣self so much about the orderly placing of his Men. He made choice of the middle of the Camp for his own Station, because there was the most security. Round about him he had the most faithful of his Guard as he used to have, and round about them his Horse∣men, and his Chariots. For these he thought had need of a secure place, because they required some long Preparation before they could use those Arms they had against the Enemy. On the Right and Left-Hand of himself and his Horse-men, was the Station for the Target-men. And before and be∣hind him and his Horse-men stood the Archers. The heavy arm'd Souldiers like a Wall incompass'd all the rest, that so the Horse might be secured while they were preparing themselves if need were. The Target-Men and the Archers slept in the same order with the heavy-arm'd-Souldiers, that so if

any invasion happen'd by night they might be rea∣dy to use their Arrows and Darts at a distance, as well as the other their Weapons near at Hand. More∣over all the Commanders had peculiar Signs before their Tents. So that Cyrus his Guard knew e∣very one of their Apartments, as well as Men know one anothers Houses in the City. And therefore if Cyrus had occasion to use the Ser∣vice of any of them, they were not long in seeking him out, but went directly to his Tent. And whereas all of every Nation had their seve∣ral Stations by themselves, it was much the ea∣sier to observe who was orderly and obedient, and who not. And being in this order, he thought if any should invade them by day or night, they would light upon his Tents, as upon an Ambuscade. He thought the skill of marshal∣ling an Army did not confist only in knowing how to draw out the Squadrons, or to thicken them, or to make a Squadron of a Wing, or to turn towards the right, or the left, or the Rear, according to the several Postures of the Enemy: But also to know how to spread, as occasion required, and to place every part where it will do most good, and to ha∣sten when there is need of Prevention. These he took to be the parts of a good Commander, and in all these he employ'd his utmost diligence. In his Expeditions he changed his Postures very often according to the variety of accidents. But when he incamp'd he used the fore-mentioned order for the most part.

Now when he was come into the Country of the Medes, he quarter'd with Cyaxares. And when they had embraced and saluted one another, Cyrus told him that he had now a Court in Babylon, and that if he would come thither he should be as wel∣come as at home. After that he made him a great many Presents. Cyaxares accepted them, and sent his Daughter to him with a Golden Crown, Je∣wels and Bracelets, and a very rich Median Robe. And while the young Lady was crowning Cyrus, * 1.22 says Cyaxares to him, you shall have this Daughter of mine, Cyrus, for your Wife. For your Father marryed my Fathers Daughter, whose Son you are. And this is she whom you used to play withal while you were with us. And when she was asked by any one whom she would have for her Husband? She would say, Cyrus. Her Dowry shall be all Media, since I have no Male Child. These were the words of Cyaxares: to which Cyrus return'd this answer, That he liked both the Lady and her Pa∣rentage, and accepted of her Gifts; but that he could promise nothing without the consent of his * 1.23 Father and Mother. And tho' Cyrus would not ab∣solutely ingage himself, yet he gave the Lady a great many such Gifts as he thought Cyaxares would like. These things being over, he made towards Persia.

When he was come within the Confines of Persia, * 1.24 he left the rest of his Army there: He himself with his Friends went to the City, carrying with him Cattel enough to suffice the whole Nation of the Persians both for Sacrifice and Feasting. And Pre∣sents such as were fit to be made to his Father and Mother, Friends, Magistrates, Elders and Peers of

the Kingdom. He gave also all the Persian Men and Women such Collations as use to be given at the return of the King.

His Father Cambyses having call'd together an * 1.25 Assembly of the Elders and Magistrates of Persia, and Cyrus among the rest, made them an Oration to this purpose. I bear an hearty Affection both to you my Persians, and to you Cyrus. And 'tis very reasonable that I should, for you are my Subjects, and you are my Son. Wherefore it behoves me to Communicate to you whatsoever I think may be for your Interest. As for what is past, you have con∣sulted the greatness of Cyrus, by giving him an Ar∣my, and making him General of it. And Cyrus by the well management of his trust, and the favour of Heaven, has made you great and glorious in the esteem of all Men, and fill'd all Asia with the dread of your Name; has inrich'd the chiefest of those that listed themselves under his conduct, and took care to supply the common Souldiers both with their pay and their diet. If therefore you continue in the same mind for the time to come, you will mightily contribute to the promotion of each other. But if either you, Cyrus, lifted up with the success of your uudertakings, design nothing but your own private interest in the Government of the Persians as of Strangers. Or if you, my Citizens, envy his growing Power, and endeavour to alienate the Kingdom from him; know for certain that you will prove an hindrance to one another in many great Atchievements. In order therefore to the prevention of these mischiefs, it seems good to me that after our solemn addresses made to the Gods, we enter into this Covenant: That you Cyrus in

case of any forreign invasion or innovation offer'd to the Laws of Persia, be ready to assist the Persians to the utmost of your Power. And that you Per∣sians, if any endeavour to depose Cyrus, or to stir up his Subjects to Rebellion against him, afford him your assistance. While I live the Kingdom of Per∣sia is mine, but after my decease 'tis plain that it devolves to Cyrus. When Cyrus is here in Persia 'twill be best for him to offer Sacrifice in your behalf, as I do now. But in his absence, I think it most convenient for one of the Royal Family to do it, whom you shall best approve of. When Cambyses had thus said, Cyrus and the Persian Ma∣gistrates agreed upon the Premisses by common consent, and enter'd it among the Decrees. And this solemn League which was then confirm'd is, now constantly observ'd to this day. And when these things were ended, Cyrus departed.

And when he was come into Media, by his Pa∣rents * 1.26 consent he married Cyaxares his Daughter, who, as they say, was a very beautiful Lady. Some Historians say that he married his Mothers Sister, but that's improbable, because she would have been at that time an Old Woman. When the solemni∣ties of his marriage were over, he went away with her. And when he was come to Babylon he thought it now concern'd him to set Deputy-Governours o∣ver the Nations which he had conquer'd; for as * 1.27 for the Governours of the Castles and Garrisons, and the Tribunes of those who were upon Guard all about the Country, he would not have them un∣der any besides himself. For by this means he thought that in case any of the Deputy-Governours, upon the account of their greatness, or the number

of their Subjects, should behave themselves insolently, and refuse to yield obedience, they might have their Adversaries ready to incounter them in the very same Country. Being therefore resolv'd upon this Expedient, he thought it necessary to summon them together, and acquaint them with the busi∣ness, that those who were to be sent might know what their errand was. For then he thought they would take it the better. Whereas if they should find it out after they were invested with their Pow∣er, he thought they would take it amiss, as if they were not fit to be trusted. Having therefore con∣vened them together, he said thus to them: We have Garrisons (my Friends) in our conquer'd Ci∣ties, and Governours in them which we left there. To these I gave order at my last parting with them, that they should not attempt any thing of their own Heads, but make it their whole business to look to the Garrisons. Now I do not think it fit to devest these of their Power, because they have so well dis∣charged their trust. But I must send other Depu∣ties who may preside over the inhabitants of those Countries, receive Tribute and pay the Garrison-Men their Stipend, and do what ever else is necessary to be done. And as for those of you who live here, whom I employ upon business abroad among those Nations, I think I must give you Houses and Lands there, that so they may know whither to bring their Tribute, and that when they come they may be entertain'd. When he had thus said, he gave most of his Friends Houses and Servants in the conquer'd Cities. And their Posterity have the same in Possession at this day, though they them∣selves reside in the Kings Court. It is necessary

moreover (says he) that we pick out such Deputies for those Countries, who will be mindful to send over hither whatever choice Commodity every Country affords, that so we that are here may par∣take of all manner of their good things. For if a∣ny ill befalls them we must be concern'd in their protection. When he had thus said, he commissio∣ned some of his choice Friends that were willing to go, to be Deputies according to the Conditions pro∣posed. To Arabia he sent Megabizus. To Cappa∣docia Artabazus. To Phrygia the greater Artacamas. To Lycia and Ionia Chrysantas. To Caria Adusius, who was desired by the People of the Place. To Phrygia near Hellespont and Aeolis, Pharnuchus. But to Cilicia, Cyprus and Paphlagonia, he sent no Per∣sian Deputies, because they offer'd to side with Cy∣rus against the Babylonians of their own accord. But however, he imposed a Tribute upon these as well as the rest.

The Garrisons remain still in the Kings Power ac∣cording to Cyrus his Constitution at that time, and the Tribunes of the Garrisons are deputed by the King, and their Estates have a tax upon them. Moreover he charged all the Deputies which he sent, that whatever they had seen him do, they should imitate as near as they could. That they should in * 1.28 the first place, take their Horse-men and Coach-men out of those Persians and other Associates that ac∣company'd them. And that they should make all House-holders and Masters of Estates frequent the Gates, that so they might live temperately, and be ready to serve the Deputy upon any occasion. That they should Educate and Discipline their Children at the Gate, as the manner was with him. That

the Deputy should have those that attended at the Gates out ahunting pretty often, and Exercise both himself and his men in feats of Arms. And for your encouragement (says he) whosoever according to his Ability shall furnish me with most Chariots, and train up most Horse-men, him will I Honour as an excellent Fellow-Souldier, and one that is a Fel∣low-Guardian both of the Persian Dominions and of my own.

And I would have you honour those that are best deserving with preheminence of place, as I do. And I would have you keep such a Table as I do, one that is sufficient to diet those of your own Family, and withal to spare some portions to your Friends, and to honour those who perform some notable exploit every day. I would also have you keep Forrests for Game, and never to sit down to meals till you have undergon some labour, nor to bait your Horses un∣exercised. For 'tis impossible, that I alone upon mere Humane Strength should keep up your Inte∣rest. But 'tis necessary that I employ all my Cou∣rage and Forces to help you, and you all yours to help me. And I would have you also consider, that I lay none of these Injunctions upon Servants which I do upon you. And that what I require from you, is no more than what I perform my self. In the last place, as I would have you imitate me, so would I have you perswade the inferior Magistrates to imi∣tate you. And according to this order of Cyrus, all the Garrisons are at this day under the immediate Command of the King, all the Gates of the Magi∣strates are officiously frequented, all Houses great and small are govern'd the same way, all those that are eminently deserving are honour'd with prehemi∣nence

of place. All Expeditions are order'd in the same manner, and Multitudes of Affairs are com∣pendiously managed by a few Governours. When he had thus instructed them how to demean them∣selves, and given every one of them a Company of Souldiers he dismiss'd them, telling them that they must prepare for a General Muster against the next Year. And in this also Cyrus set a Pattern to Po∣sterity, which they still imitate.

For some Body visits all the Countries round with an Army every Year, and if any of the Depu∣ties wants help he helps him. And if any of them behave themselves insolently he controuls him. If any refuse to pay his Tribute, or to defend the Inhabi∣tants, or to manure the Ground, or to perform a∣ny of those things which are commanded him, all this he reforms. But in case it be more than he can do, he gives his Information to the King. He upon the hearing of the business gives Sentence. Oftentimes the Kings Son, or the Kings Brother, or those whom they call the Kings Eyes, go the rounds privately. For every one of these return again at the Kings Command.

There is another expedient which Cyrus inven∣ted for the grandeur of his Kingdom, whereby he might know how the state of things were at never so great a distance. For having consider'd how far * 1.29 a sound, able Horse could conveniently go in a day, he order'd Stables to be made at every one of those distances, and he placed Horses in them all with men on purpose to look after them. Moreover in every one of these Stages he order'd one whose bu∣siness was to receive the Letters that were brought, and to deliver them to others. And to receive the

Men and Horses that were woary, and to supply fresh ones. So that these journies sometimes were not ended with the day, but a night Post succeeded the other. And after this rate, they say they would make dispatch in their journeys equal to the flight of Cranes. But however, that may smell of a Romance, yet this is certain, that of all Foot-journeys there is none to compare with this in Expedition. And 'tis very good, immediately upon the notice of any accident to take Care about it, without any delay.

After this year was over, Cyrus gather'd all his Army together at Babylon, and 'tis said, he had an hundred and twenty thousand Horse, two thousand hook'd Chariots, and six hundred thousand Foot. And with these Forces, he made that famous Expe∣dition, * 1.30 wherein 'tis said, he subdued all those Nati∣ons that live beyond Syria, as far as the Red-Sea. After this, 'tis said he made an Expedition into Egypt, and overcame it. So that now Cyrus's Do∣minions were bounded toward the East, with the Red-sea, toward the North with the Euxin-Sea, to∣ward the West with Cyprus and Egypt, toward the South with Aethiopia. The extream Coasts of which Countries are scarce habitable, partly through heat, partly through cold, partly through abundance of Water, and partly through the want of it. Cyrus * 1.31 himself living in the middle of these, used to spend seven months in the Winter time at Babylon, because that's a hot Country. Three months in the Spring at Susa. Two months in mid-summer at Ecbatanc. And for this he was said to live always in Summer, Winter and Spring.

Now he had such Interest in the Affections of all Men, that every Nation would think themselves * 1.32 mightily damaged, if they did not send to Cyrus whatever good things their Country afforded, whe∣ther Natural or Artificial. Every City, nay every private Man thought themselves abundantly rich, if they could but oblige Cyrus. For he accepted eve∣ry Present that was made him, whereof the givers had plenty of the same kind. And in requital sup∣ply'd them, with whatsoever he perceiv'd they wanted. After he had lived on after this manner for a considerable time, he came again into Persia * 1.33 (which was the seventh time that he visited it since he was King) being now a very old Man. And now by this time his Father and Mother (as 'tis ve∣ry likely) had been long dead. Here Cyrus as his manner was, perform'd all the solemnities of Sacri∣fice, leading a Quire of Persians after his Country fa∣shion, and distributed Gifts among his Friends. One * 1.34 day as he was asleep in his Palace, he saw this Visi∣on; some body seem'd to come to him in a Divine Form, and to speak thus to him. Prepare your self. Cyrus, for you are now to go to the Gods. When he had seen the Vision, he awoke, and was very sensible that his Life drew now to an end. Where∣upon he offer'd Sacrifice to Jupiter the Guardian of his Country, the Sun and the rest of the Gods up∣on the tops of the Mountains (as the custom of the Persians is) and withal offer'd up this Prayer. Ac∣cept, O Jupiter, and thou O Sun, and ye other Gods the Rites which I now perform, and wherewith I close up many great and brave Actions. I thank you for instructing me what to do or omit by En∣trails, Celestial Signs and Auguries. I also give you

many thanks for the sence which I have of your Care of me, and that you have not suffer'd me in the greatest Gales of Prosperity to forget either my self or you. And I intreat you that you would now be propitious to my Children, Wife, Friends and Country. And for my own part, all that I desire of you, is, that you would be as favoura∣ble to me in my Death as you have been in my Life.

After this he return'd home, and laid himself down to take a little repose. At the usual time, his Ser∣vants came to him to know whether he would wash, he desired them not to disturb him, for he was in a sweet slumber. At meal time they came after their custom and set meat before him. But Cyrus was not disposed to eat, but seem'd to be ve∣ry thirsty, and thereupon drank with a great deal of pleasure. When he had continued two or three days in the same condition, he call'd his Children to∣gether (who lived at that time in Persia) and his Friends, and the Magistrates of Persia, and when they were all before him, he began this his last Speech to them.

I am assured (my Children and Friends) and * 1.35 that by many tokens, that the end of my Life is now at Hand. And I would have you after my decease in all your Words and Actions to behave your selves towards me as one that is happy; for when I was a Boy I enjoy'd all the excellencies proper to that Age, and when I was a Young-man all that were proper to that, and when I was of a full manly Age all that were agreeable then. And after that I felt my strength still encreasing with my Age. I never per∣ceived my Old-Age to be any thing more infirm then my Youth, neither do I remember that ever

I desired or undertook any thing which I did not succeed in. I have seen my Friends advanced in their Fortunes by me, and my Enemies by me re∣duced to servitude, and my Country which before made no Figure at all in Asia, I now leave in great Glory and Splendour. Neither did I ever lose any thing of all that I got. And tho' I was successful in all my undertakings for the time past, yet there was a certain fear of the various turns of Fortune which always check'd my rising Spirit, and tempe∣red the extravagance of my joy. But now I die I shall leave you my Children surviving, and my Country and my Friends in a happy State. How then is it possible that I should not be esteem'd hap∣py, and live for ever in the memory of Men? But I must declare who shall succeed me, lest the omis∣sion of that occasion after-disturbances. I love you (my Sons) both alike, but I give the prehemi∣nence of Counsel and Government to him that is the Elder, and in all likelyhood has most Experi∣ence. For as I have been taught by the customs of our Country to give place to my Elders, not only Brothers but also Citizens, whether in the way, or in sitting, or in speaking; so did I ever accustom you (my Sons) to give place to your Elders, and to take place of your Inferiours. Submit then to what I say, as that which is primitive, customary, and confirm'd by the Authority of the Laws. The Kingdom then is yours, Cambyses as much as the Gods, and I can make it. And to you Tanaoxares, I give the Lie utenantship of Media, Armenia and Cadusia. And in this, I think I give you the largest Empire. Your Elder Brother, indeed, has the Name of a King; but you have all the happpiness

of it, without the Trouble. For I cannot imagine what Humane delight you can want: For you will have the Command of all those things wherein men place Happiness. But now as for the love of those things which are difficult to be accomplish'd, the Trouble and Anxiety in a Multitude of Affairs, a way of life that is a stranger to all rest, and the De∣signs and Suspicions of Treachery, all this will be the lot of him that has the Kingdom. And these I am sure are enough to sour the Gaieties and Plea∣santness of Life. And I would have you know (my Cambyses) that 'tis not this Scepter that must be the Guardian of your Kingdom, but that faith∣ful Friends are a Kings best Scepter. But I would not have you think, that Men are faithful by Nature (for then, as all other Natural Agents, they would be alike to all) but those that are faithful must be made so. And the way to do that, is not by Vio∣lence, but by Obligations and Arts of Indearment. Wherefore, if you have a mind to take any Part∣ners to share with you in the administration of the Government, be sure to take none but those who are of the same Country with your self. For Fel∣low-Citizens, have a nearer Relation to us, then Forreigners, and those of the same Family, then Strangers. But those who are descended of, and e∣ducated by the same Parents, and have grown up together in the same House, and call the same Per∣sons Father and Mother, how is it possible but that they should be under the greatest ties of Affe∣ction imaginable? Let not therefore those Indear∣ments, whereby the Gods unite Brothers, be bestow∣ed upon you in Vain. But upon these Foundati∣ons of Nature, do you raise a superstructure of

kindness and benevolence, that so your Friendship may be impregnable. For he that takes Care for his Brother, takes Care for himself. For upon whom does the advancement of a Brother reflect so much Ornament and Credit, as upon his Brother? Who will Honour a Person of great Quality, so much as his Brother? Whom will a man more fear, then him who has a Brother in great Power? There∣fore, let no Man be more ready to obey your Bro∣ther upon all occasions, then your self; considering that you are more concern'd in his Prosperity, or Adversity, then any one besides. And I would have you consider this, Who is there whom you can oblige more to your own Interest, then your Brother? What stronger Associate can you make by your help in War? Whom is it more dishonou∣rable not to love, then your Brother? Whom is it more commendable to observe and honour, then your Brother? Your Brother (my Cambyses) is the only Person whom you may prefer without the hazard of envy. Wherefore I intreat you (my Sons) by the Gods of my Country, that if you have any desire to please me, you would shew it by mutually honouring and loving one another. For I would not have you perswade your selves that after this life of mine is ended, I shall be nothing. For you did not see my Soul while I was living, any more then you will after I am dead, but you concluded it's Existence from it's Operations. Have you not yet observ'd what terrors the Souls of the Murther'd, •…•…rike upon the Murtherers? And how they take revenge upon the wicked? Do you think the dead would retain such honour as they do among Men, if their Souls had now no being? Indeed

(my Children) I could never perswade my self that my Soul had such dependence upon my Body as to live while in it, and to perish when out of it. For I see that 'tis the Soul which is the Principle of life to these Mortal Bodies. Neither can I be perswaded that the Soul is destitute of all sence and perception when 'tis separated from this senseless Body. But on the contrary, I find it most reaso∣nable to believe that in this state of purity and free∣dom, the Soul is much more knowing then before. In the dissolution of a man 'tis plain to be seen that every part returns to it's proper Principle, except only the Soul which is neither visible then nor be∣fore. Consider that nothing more resembles death, then sleep does. Now in sleep, the Soul gives the greatest evidence of it's Divinity, and foresees things to come, being then in a state of the greatest freedom. If then the Soul survives after it has ta∣ken it's farewel of the Body (as I verily believe it does) fulfil this my desire out of reverence to my Soul. But in case it be otherwise, and my Soul die with my Body, yet however fear the Gods who are Immortal, Omniscient and Omnipotent, who preserve the order of the Universe, and secure it's Beauty and Greatness from the decays of time; fear them, I say, and have a Care how you commit or design any Wickedness. And next to the Gods I would have you reverence the succeeding Generati∣ons of Mankind. For the Gods have not placed you in the dark, but where your Actions will be conspicuous to the Eyes of the World. Which if they are pure and just, will advance you among Mankind. But if you deal injuriously one by ano∣ther, you will have no credit among Men. For

how is it possible that any should confide in you, when they observe you cannot forbear injuring your nearest Relatives? Now if you think my Instructi∣ons are fit to be follow'd, well and good; but if not, I would have you learn by the Examples of those that have gon before us, what is best to be done. There are great examples of the love of Parents to∣ward their Children, and the love of Brothers one towards another. And there are many instances of the contrary: Your wisest way will be to follow the example of those whom you observe to have prosper'd best. Now for my Body after I am dead, I would not have you put it either in Gold or Sil∣ver or any other thing, but lay it in the Ground immediately. For what is better then to be hid in the Earth, which is the Mother and Nurse of all good things? For as in my life time I have been a lover of Men, so after my decease 'twill rejoice me to partake of that which is most beneficial to mankind. But I perceive I now begin to fail, and therefore if any one of you have a mind to take me by the Hand, or to look me in the Face now while I am alive, let him draw nigh. But I intreat you (My Sons) again and again, that neither you your selves, nor any man else, offer to stare upon my Bo∣dy after I am cover'd. Let all the Persians and my Fellow-Souldiers be call'd to my Funeral, that they may congratulate my happiness, as being now out of the reach of all evil, whether I enjoy the society of God, or am reduced to nothing. And I would have you bestow upon as many as come, such Col∣lations as use to be given at the Funeral of a happy Man. The last iostruction which I commend to your Memory is this, that if you do good to your

Friends you will be in a capacity to punish your Enemies. And now (my dear Children) farewel, and commend me to your Mother. And farewel all my Friends, you who are here present, and you who are absent. When he had thus said, and gi∣ven his Hand to all of them, he cover'd up himself, and died.

That the Kingdom of Cyrus was the greatest and the most glorious that Asia ever knew, will be evi∣dent upon a survey of it. It was bounded East∣ward with the Red-Sea, Northward with the Eu∣xin-Sea, Westward with Cyprus and Egypt, and Southward with Aethiopia. And yet tho' 'twas of such a large extent, it was govern'd by the sole ma∣nagement * 1.36 of Cyrus, who honour'd and indear'd his Subjects to him like Children, and was reverenc'd by them as a Father. But assoon as he was dead, there began a feud among his Sons, Cities and Na∣tions revolted, and all things began to turn for the worse. And that this may appear to be true, the first instance that I give shall be in point of Religi∣on. 'Tis well known that formerly if the King or his Officers had made a solemn contract with any (tho' the greatest Villains imaginable) they stood firm to their Words. For had they not done so, and gain'd themselves the Reputation of Honest Men in the World, those that came over to the aid of Cyrus and accompanied him in his marches, would never have trusted him, any more then they do his Successours, who are known to be perfidious. But now when they had committed themselves to them upon the account of their former credit, they were brought before the King and had their Heads cut off. A great many also of the Barbarians who ac∣companied

Cyrus in this last Expedition, were by false pretences decoy'd into their ruine. They de∣generate also in this from their Forefathers. For heretofore if any one had hazarded his Life for the King, or had added a City or a Nation to his Do∣minions, or had done any other remarkable piece of Service for the King, they were sure to be honou∣red and rewarded for it. But now there is no o∣ther way for preferment, but by betraying ones Fa∣ther as Mithridates did, out of a pretence to serve the King, or by pawning ones Wife and Children and Friends as Leomithres did at Egypt, or by the breach of Vows. And these ill Examples have gain'd upon the greatest part of Asia. For as the Governours are, so for the most part are those that are under their Charge. And by this means, Peo∣ple are more wicked now, then they were former∣ly.

They are also more given to rapine and extortion, now then before. For they do not only seise upon the notoriously wicked, but upon the innocent, and make them pay Money against all reason and equi∣ty. So that now 'tis as dangerous a thing to have a good Estate, as to be wicked. And men are now affraid to converse with those that are in authority above them, or to joyn themselves with the Kings Forces. So that any one that has a mind to wage War against them, may traverse all over the Coun∣try without the least resistance, because of their im∣piety towards the Gods, and their oppressions to∣wards Men. And in this respect also they are worse then formerly.

Neither have they the same regard to their Bo∣dies now as they had before. It was a piece of Discipline among them not to spit, or blow their Noses. But 'tis plain that this was not enjoyn'd to spare the moisture of their Bodies, but that they should make them solid with Labour and Sweat. Now indeed they retain the formality of not spit∣ting or blowing their Noses, but they care not how little they use bodily Exercise. It was also an or∣der among them to make but one Meal a day, that they might have the more time for Business and Ex∣ercise. Now indeed the custom of eating but once a day, still remains, but then they begin assoon as those that dine earliest, and continue at it as long as those that go to bed latest.

They had also a custom not to bring forth any Bottles at a Feast, because they thought it would be best for the Health of their Bodies and Minds not to drink too much. And now indeed there are no Bottles brought into play, but then they drink at such a med rate, that instead of bringing in, they themselves have need to be carried out.

It was also a custom with them not to eat or drink in a Journey, or to ease nature openly: Now the custom of abstaining from these things is still kept up, but then their journies are so short, that their abstinence is no such great wonder.

Heretofore they used to go abroad ahunting so often, that they had no need of any other Exercise, either for themselves or their Horses: But after that King Artaxerxes and his Nobles began to drown themselves in Wine, they left off all hunting, or if they did now and then use it, yet they would

have none out along with them, because they en∣vy'd at and hated those that loved the Exercise of hunting, as better men than themselves. They still retain the custom of disciplining their Youths at the Gates, but to learn the Art of riding is quite out of date, because they are in a place, where they have no opportunity to credit themselves by giving any Specimen of it.

Another instance of their corrupt manners is this, that whereas formerly their Young-men had good notions of Justice instill'd into them by hearing just Judgment given upon Causes in the Court. Now they see that those win the day who give the largest Fees. Heretofore their Boys were instructed in the Natures of Herbs, that they might use those that are wholsom, and forbear those that are hurtful. But now they Study their qualities only to know how to do mischief. So that there is no where so much poi∣foning as among them.

They are now also more effeminate and Voluptu∣ous, then in Cyrus his time. For then they used the Discipline and Continence of the Persians, and the gallantry and spruceness of the Medes; but now they have let fall the Persian Discipline, and retain the Median Luxury: Of which I will give a little de∣scription. In the first place, they are not content∣ed to have soft Down Beds, but even the feet of the Bed must rest upon Tapestry, for the pleasure of a yeilding softness. Then as for their Cookery, no∣thing of the former inventions is abated, and new Ar•…•…ices are found out. In the Winter time 'tis not enough for them to have their Head, Body or Feet cover'd, but they must wear thick Furrs home to the very ends of their Fingers. In the Summer they are

not contented with shady Walks and cool Grotts, but they must have Men stand by and hold Umbrel∣la's over their Heads. If they have great store of Plate, they pride themselves mightily in shewing it, but to have gotten it by indirect means, that they reckon no scandal at all. For they are quite over∣run with Injustice and Covetousness.

'Twas a custom with them formerly never to take Journies on Foot, and that for no other rea on but to train them up to riding. But now they have more Cloaths upon their Horses then upon their Beds, for their Care is not to learn to ride well, but to sit easily. Now as for their Military Exercises, how can they otherwise chuse but be much worse then they were? For before 'twas a custom that all those who had Estates should supply so many Horse∣men for the Militia, and that the Garrison Men should fight for pay in the defence of their Country. But now the Porters, Bakers, Cooks, Butlers, Kee∣pers of the Bains, those that set the Meat upon the Table and take away, those who have them to Bed, and call them up a mornings, those who Paint them and make every thing sit neat about them, these are the Men whom the Magistrates pick out for Horsemen. And these indeed serve to make up a number of Men, but there is no use of them at all in War, as appears by what they do. For Cyrus took them out of the number of the light-Harness'd Soul∣diers, and arm'd both them and their Horses, and gave every one of them a Javelin that so he might use them in close fighting.

Now they neither skirmish with the Enemy, nor fight Hand to Hand. Their Foot-men have now their Holbards, their Faulchions and their Axes,

with which they may fight, as they did in Cyrus his time, but even these don't dare to ingage. Neither do they use their hook'd Chariots to those purposes for which Cyrus design'd them. For he had good stout well disciplin'd Coach-men to make an onset upon the Body of the Enemy, whereas the Persians that are now adays, put up them whom they don't so much as know, and think that such raw undisci∣plin'd Fellows are able to cope with those that are well Disciplin'd. And these indeed do sometimes adventure to drive in upon the Enemy, but before they can get within them, either they fall out of the Coach-Box, or leap down of their own accord. And then their Chariots having lost their Drivers, do more prejudice to their own Party, then to the Ene∣my. For when they perceive how poorly they are provided for War, they yield up themselves. Nei∣ther will any of them make War without the assist∣ance of the Graecians, whether they are to fight a∣gainst one another, or against the Graecians them∣selves. And thus I think I have made good the Charge which I undertook, viz.

That the Persians and their Co-habitants are now less Religious towards the Gods, less affectionate to∣ward their Relations, more unjust towards others, and more effeminate in War than before. If any one be of a contrary Perswasion, let him consider their Actions and he shall find that they justify the Character which I give of them.

FINIS

Notes

• * 1.1

  Cyrus lays a solid Foundation of Govern∣ment.
• * 1.2

  Embassa∣dors very necessary in all Go∣vernment.
• * 1.3

  Cyrus his way to bring his People often to Court.
• * 1.4

  The whole World fol∣lows the Kings ex∣ample.
• * 1.5

  After what manner Cy∣rus was wont to treat his Servants.
• * 1.6

  Cyrus his Liberali∣ty.
• * 1.7

  Who a∣mongst the Persians, are ac∣counted the Eyes and Ears of the Kings.
• * 1.8

  Cyrus's his parallel be∣tween a Shepherd and a good King.
• * 1.9

  Cyrus makes a Demonstra∣tion to Crae∣sus of h•…•… inexhausti∣ble Treasure.
• * 1.10

  The Majesty and pomp of Cyrus, when he went out of his Palace.
• * 1.11

  Pheraulas as solely in∣tent upon Cyrus his Business.
• * 1.12

  Pheraulas his Grati∣tude.
• * 1.13

  Pheraulas his generous mind in contemning Riches.
• * 1.14

  Pheraulas his Natural •…•…isposition.
• * 1.15

  Cyrus ob∣serves a cer∣tain Me. thod in sea∣ting his Guests at Table.
• * 1.16

  Gobryas admires the Humanity of Cyrus.
• * 1.17

  Why Cyrus prefer'd Chrysan∣tas before Hystaspas.
• * 1.18

  Cyrus joaks with his Courti∣ers.
• * 1.19

  Cyrus gives in Marriage to Hysta∣spas the Daughter of Gobryas.
• * 1.20

  Cyrus re∣wards his Souldiers.
• * 1.21

  Cyrus takes Care that they be plac'd in Order, and in their pro∣per Stati∣ons.
• * 1.22

  Cyaxares offers his Daughter in Marriage to Cyrus.
• * 1.23

  Marriage not to be contracted without the consent of Parents.
• * 1.24

  Cyrus re∣turns into his own Country.
• * 1.25

  Cambyses makes a perpetual League of Amity be∣twixt his Son Cyrus and the Persians.
• * 1.26

  Cyrus marries Cyaxares's Daughter.
• * 1.27

  Cyrus's Policy.
• * 1.28

  Cyrus his Command to his Depu∣ties.
• * 1.29

  Post-Horses first order'd by Cyrus.
• * 1.30

  Cyrus sub∣dues many Nations.
• * 1.31

  At what Places be∣•…•… 〈◊〉〈◊〉 •…•…o make his a∣bode.
• * 1.32

  Cyrus is belov'd by all.
• * 1.33

  Cyrus's last journey into Persia.
• * 1.34

  The ap∣proach of Cyrus his Death is re∣v•…•…'d to him in a Vision.
• * 1.35

  Cyrus his last and most wise Speech.
• * 1.36

  The Conclu∣sion of the History, which com∣pares the antient Cu∣stomes of the Persi∣ans with the modern.