Complete Works of Xenophon (Illustrated) (Delphi Ancient Classics) (37 page)

This, then, is what the boys do until they are sixteen or seventeen years of age, and after this they are promoted from the class of boys and enrolled among the young men.
[9]

Now the young men in their turn live as follows: for ten years after they are promoted from the class of boys they pass the nights, as we said before, about the government buildings. This they do for the sake of guarding the city and of developing their powers of self-control; for this time of life, it seems, demands the most watchful care. And during the day, too, they put themselves at the disposal of the authorities, if they are needed for any service to the state. Whenever it is necessary, they all remain about the public buildings. But when the king goes out hunting, he takes out half the garrison; and this he does many times a month. Those who go must take bow and arrows and, in addition to the quiver, a sabre or bill in its scabbard; they carry along also a light shield and two spears, on to throw, the other to use in case of necessity in a hand-to-hand encounter.
[10]
They provide for such hunting out of the public treasury; and as the king is their leader in war, so he not only takes part in the hunt himself but sees to it that the others hunt, too. The state bears the expense of the hunting for the reason that the training it gives seems to be the best preparation for war itself. For it accustoms them to rise early in the morning and to endure both heat and cold, and it gives them practice in taking long tramps and runs, and they have to shoot or spear a wild beast whenever it comes in their way. And they must often whet their courage when one of the fierce beasts shows fight; for, of course, they must strike down the animal that comes to close quarters with them, and they must be on their guard against the one that threatens to attack them. In a word, it is not easy to find any quality required in war that is not required also in the chase.
[11]

When they go out hunting they carry along a lunch, more in quantity than that of the boys, as is proper, but in other respects the same; but they would never think of lunching while they are busy with the chase. If, however, for some reason it is necessary to stay longer on account of the game or if for some other reason they wish to continue longer on the chase, then they make their dinner of this luncheon and hunt again on the following day until dinner time; and these two days they count as one, because they consume but one day’s provisions. This they do to harden themselves, in order that, if ever it is necessary in war, they may be able to do the same. Those of this age have for relish the game that they kill; if they fail to kill any, then cresses. Now, if any one thinks that they do not enjoy eating, when they have only cresses with their bread, or that they do not enjoy drinking when they drink only water, let him remember how sweet barley bread and wheaten bread taste when one is hungry, and how sweet water is to drink when one is thirsty.
[12]

The divisions remaining at home, in their turn, pass their time shooting with the bow and hurling the spear and practising all the other arts that they learned when they were boys, and they continually engage in contests of this kind with one another. And there are also public contests of this sort, for which prizes are offered; and whatever division has the greatest number of the most expert, the most manly, and the best disciplined young men, the citizens praise and honour not only its present chief officer but also the one who trained them when they were boys. And of the youths who remain behind, the authorities employ any that they may need, whether for garrison duty or for arresting criminals or for hunting down robbers, or for any other service that demands strength or dispatch.

Such, then, is the occupation of the youths. And when they have completed their ten years, they are promoted and enrolled in the class of the mature men.
[13]
And these, in turn, for twenty-five years after the time they are there enrolled, are occupied as follows. In the first place, like the youths, they are at the disposal of the authorities, if they are needed in the interest of the commonwealth in any service that requires men who have already attained discretion and are still strong in body. But if it is necessary to make a military expedition anywhere, those who have been thus educated take the field, no longer with bow and arrows, nor yet with spears, but with what are termed “weapons for close conflict” — a corselet about their breast, a round shield upon their left arm (such as Persians are represented with in art), and in their right hands a sabre or bill. From this division also all the magistrates are selected, except the teachers of the boys.

And when they have completed the five-and-twenty years, they are, as one would expect, somewhat more than fifty years of age; and then they come out and take their places among those who really are, as they are called, the “elders.”
[14]

Now these elders, in their turn, no longer perform form military service outside their own country, but they remain at home and try all sorts of cases, both public and private. They try people indicted for capital offences also, and they elect all the officers. And if any one, either among the youths or among the mature men, fail in any one of the duties prescribed by law, the respective officers of that division, or any one else who will, may enter complaint, and the elders, when they have heard the case, expel the guilty party; and the one who has been expelled spends the rest of his life degraded and disfranchised.
[15]

Now, that the whole constitutional policy of the Persians may be more clearly set forth, I will go back a little; for now, in the light of what has already been said, it can be given in a very few words. It is said that the Persians number about one hundred and twenty thousand men; and no one of these is by law excluded from holding offices and positions of honour, but all the Persians may send their children to the common schools of justice. Still, only those do send them who are in a position to maintain their children without work; and those who are not so situated do not. And only to such as are educated by the public teachers is it permitted to pass their young manhood in the class of the youths, while to those who have not completed this course of training it is not so permitted. And only to such among the youths as complete the course required by law is it permitted to join the class of mature men and to fill offices and places of distinction, while those who do not finish their course among the young men are not promoted to the class of the mature men. And again, those who finish their course among the mature men without blame become members of the class of elders. So, we see, the elders are made up to those who have enjoyed all honour and distinction. This is the policy by the observance of which they think that their citizens may become the best.
[16]

There remains even unto this day evidence of their moderate fare and of their working off by exercise what they eat: for even to the present time it is a breach of decorum for a Persian to spit or to blow his nose or to appear afflicted with flatulence; it is a breach of decorum also to be seen going apart either to make water or for anything else of that kind. And this would not be possible for them, if they did not lead an abstemious life and throw off the moisture by hard work, so that it passes off in some other way.

This, then, is what we have to say in regard to the Persians in general. Now, to fulfil the purpose with which our narrative was begun, we shall proceed to relate the history of Cyrus from his childhood on.

3.
Such was the education that Cyrus received until he was twelve years old or a little more; and he showed himself superior to all the other boys of his age both in mastering his tasks quickly and in doing everything in a thorough and manly fashion. It was at this period of his life that Astyages sent for his daughter and her son; for he was eager to see him, as he had heard from time to time that the child was a handsome boy of rare promise. Accordingly, Mandane herself went to her father and took her son Cyrus with her.
[2]

As soon as she arrived and Cyrus had recognized in Astyages his mother’s father, being naturally an affectionate boy he at once kissed him, just as a person who had long lived with another and long loved him would do. Then he noticed that his grandfather was adorned with pencillings beneath his eyes, with rouge rubbed on his face, and with a wig of false hair — the common Median fashion. For all this is Median, and so are their purple tunics, and their mantles, the necklaces about their necks, and the bracelets on their wrists, while the Persians at home even to this day have much plainer clothing and a more frugal way of life. So, observing his grandfather’s adornment and staring at him, he said: “Oh mother, how handsome my grandfather is!” And when his mother asked him which he thought more handsome, his father or his grandfather, Cyrus answered at once: “Of the Persians, mother, my father is much the handsomest; but of the Medes, as far as I have seen them either on the streets or at court, my grandfather here is the handsomest by far.”
[3]

Then his grandfather kissed him in return and gave him a beautiful dress to wear and, as a mark of royal favour, adorned him with necklaces and bracelets; and if he went out for a ride anywhere, he took the boy along upon a horse with a gold-studded bridle, just as he himself was accustomed to go. And as Cyrus was a boy fond of beautiful things and eager for distinction, he was pleased with his dress and greatly delighted at learning to ride; for in Persia, on account of its being difficult to breed horses and to practise horsemanship because it is a mountainous country, it was a very rare thing even to see a horse.
[4]

And then again, when Astyages dined with his daughter and Cyrus, he set before him dainty side-dishes and all sorts of sauces and meats, for he wished the boy to enjoy his dinner as much as possible, in order that he might be less likely to feel homesick. And Cyrus, they say, observed: “How much trouble you have at your dinner, grandfather, if you have to reach out your hands to all these dishes and taste of all these different kinds of food!”

“Why so?” said Astyages. “Really now, don’t you think this dinner much finer than your Persian dinners?”

“No, grandfather,” Cyrus replied to this; “but the road to satiety is much more simple and direct in our country than with you; for bread and meat take us there; but you, though you make for the same goal as we, go wandering through many a maze, up and down, and only arrive at last at the point that we long since have reached.”
[5]

“But, my boy,” said Astyages, “we do not object to this wandering about; and you also,” he added, “if you taste, will see that it is pleasant.”

“But, grandfather,” said Cyrus, “I observe that even you are disgusted with these viands.”

“And by what, pray, do you judge, my boy,” asked Astyages, “that you say this?”

“Because,” said he, “I observe that when you touch bread, you do not wipe your hand on anything; but when you touch any of these other things you at once cleanse your hand upon your napkin, as if you were exceedingly displeased that it had become soiled with them.”
[6]

“Well then, my boy,” Astyages replied to this, “if that is your judgment, at least regale yourself with meat, that you may go back home a strong young man.” And as he said this, he placed before him an abundance of meat of both wild and domestic animals.

And when Cyrus saw that there was a great quantity of meat, he said: “And do you really mean to give me all this meat, grandfather, to dispose of as I please?”

“Yes, by Zeus,” said he, “I do.”
[7]

Thereupon Cyrus took some of the meat and proceeded to distribute it among his grandfather’s servants, saying to them in turn: “I give this to you, because you take so much pains to teach me to ride; to you, because you gave me a spear, for at present this is all I have to give; to you, because you serve my grandfather so well; and to you, because you are respectful to my mother.” He kept on thus, while he was distributing all the meat that he had received.
[8]

“But,” said Astyages, “are you not going to give any to Sacas, my cupbearer, whom I like best of all?” Now Sacas, it seems, chanced to be a handsome fellow who had the office of introducing to Astyages those who had business with him and of keeping out those whom he thought it not expedient to admit.

And Cyrus asked pertly, as a boy might do who was not yet at all shy, “Pray, grandfather, why do you like this fellow so much?”

And Astyages replied with a jest: “Do you not see,” said he, “how nicely and gracefully he pours the wine?” Now the cupbearers of those kings perform their office with fine airs; they pour in the wine with neatness and then present the goblet, conveying it with three fingers, and offer it in such a way as to place it most conveniently in the grasp of the one who is to drink.
[9]

“Well, grandfather,” said he, “bid Sacas give me the cup, that I also may deftly pour for you to drink and thus win your favour, if I can.”

And he bade him give it. And Cyrus took the cup and rinsed it out well, exactly as he had often seen Sacas do, and then he brought and presented the goblet to his grandfather, assuming an expression somehow so grave and important, that he made his mother and Astyages laugh heartily. And Cyrus himself also with a laugh sprang up into his grandfather’s lap and kissing him said: “Ah, Sacas, you are done for; I shall turn you out of your office; for in other ways,” said he, “I shall play the cupbearer better than you and besides I shall not drink up the wine myself.”

Now, it is a well known fact that the king’s cupbearers, when they proffer the cup, draw off some of it with the ladle, pour it into their left hand, and swallow it down — so that, if they should put poison in, they may not profit by it.
[10]

Thereupon Astyages said in jest: “And why, pray, Cyrus, did you imitate Sacas in everything else but did not sip any of the wine?”

“Because, by Zeus,” said he, “I was afraid that poison had been mixed in the bowl. And I had reason to be afraid; for when you entertained your friends on your birthday, I discovered beyond a doubt that he had poured poison into your company’s drink.”