Cyrus the Great : Asiatic Supremacy – Beacon Lights of History, Volume IV : Imperial Antiquity by John Lord
Cyrus the Great : Asiatic Supremacy
Julius Caesar : Imperialism
Marcus Aurelius : Glory of Rome
Constantine the Great : Christianity Enthroned
Paula : Woman as Friend
Chrysostom : Sacred Eloquence
Saint Ambrose : Episcopal Authority
Saint Augustine : Christian Theology
Theodosius the Great : Latter Days of Rome
Leo the Great : Foundation of the Papacy
Beacon Lights of History, Volume IV : Imperial Antiquity
The Persian Empire
Origin of the Persians
The Religion of the Iranians
Youth and education of Cyrus
Political Union of Persia and Media
The Median Empire
Early Conquests of Cyrus
The Lydian Empire
Croesus, King of Lydia
War between Croesus and Cyrus
Fate of Croesus
Conquest of the Ionian Cities
Conquest of Babylon
Assyria and Babylonia
Subsequent conquests of Cyrus
His kindness to the Jews
Character of Cyrus
Cambyses; Darius Hystaspes
Fall of the Persian Empire
Cyrus the Great : Asiatic Supremacy
One of the most prominent and romantic characters in the history of the Oriental world, before its conquest by Alexander of Macedon, is Cyrus the Great; not as a sage or prophet, not as the founder of new religious systems, not even as a law-giver, but as the founder and organizer of the greatest empire the world has seen, next to that of the Romans. The territory over which Cyrus bore rule extended nearly three thousand miles from east to west, and fifteen hundred miles from north to south, embracing the principal nations known to antiquity, so that he was really a king of kings. He was practically the last of the great Asiatic emperors, absorbing in his dominions those acquired by the Assyrians, the Babylonians, and the Lydians. He was also the first who brought Asia into intimate contact with Europe and its influences, and thus may be regarded as the link between the old Oriental world and the Greek civilization.
It is to be regretted that so little is really known of the Persian hero, both in the matter of events and also of exact dates, since chronologists differ, and can only approximate to the truth in their calculations. In this lecture, which is in some respects an introduction to those that will follow on the heroes and sages of Greek, Roman, and Christian antiquity, it is of more importance to present Oriental countries and institutions than any particular character, interesting as he may be,–especially since as to biography one is obliged to sift historical facts from a great mass of fables and speculations.
Neither Herodotus, Xenophon, nor Ctesias satisfy us as to the real life and character of Cyrus. This renowned name represents, however, the Persian power, the last of the great monarchies that ruled the Oriental world until its conquest by the Greeks. Persia came suddenly into prominence in the middle of the seventh century before Christ. Prior to this time it was comparatively unknown and unimportant, and was one of the dependent provinces of Media, whose religion, language, and customs were not very dissimilar to its own.
Persia was a small, rocky, hilly, arid country about three hundred miles long by two hundred and fifty wide, situated south of Media, having the Persian Gulf as its southern boundary, the Zagros Mountains on the west separating it from Babylonia, and a great and almost impassable desert on the east, so that it was easily defended. Its population was composed of hardy, warlike, and religious people, condemned to poverty and incessant toil by the difficulty of getting a living on sterile and unproductive hills, except in a few favored localities. The climate was warm in summer and cold in winter, but on the whole more temperate than might be supposed from a region situated so near the tropics,–between the twenty-fifth and thirtieth degrees of latitude. It was an elevated country, more than three thousand feet above the sea, and was favorable to the cultivation of the fruits and flowers that have ever been most prized, those cereals which constitute the ordinary food of man growing in abundance if sufficient labor were spent on their cultivation, reminding us of Switzerland and New England. But vigilance and incessant toil were necessary, such as are only found among a hardy and courageous peasantry, turning easily from agricultural labors to the fatigues and dangers of war. The real wealth of the country was in the flocks and herds that browsed in the valleys and plains. Game of all kinds was abundant, so that the people were unusually fond of the pleasures of the chase; and as they were temperate, inured to exposure, frugal, and adventurous, they made excellent soldiers. Nor did they ever as a nation lose their warlike qualities,–it being only the rich and powerful among them who learned the vices of the nations they subdued, and became addicted to luxury, indolence, and self-indulgence. Before the conquest of Media the whole nation was distinguished for temperance, frugality, and bravery. According to Herodotus, the Persians were especially instructed in three things,–“to ride, to draw the bow, and to speak the truth.” Their moral virtues were as conspicuous as their warlike qualities. They were so poor that their ordinary dress was of leather. They could boast of no large city, like the Median Ecbatana, or like Babylon,–Pasargadae, their ancient capital, being comparatively small and deficient in architectural monuments. The people lived chiefly in villages and hamlets, and were governed, like the Israelites under the Judges, by independent chieftains, none of whom attained the rank and power of kings until about one hundred years before the birth of Cyrus. These pastoral and hunting people, frugal from necessity, brave from exposure, industrious from the difficulty of subsisting in a dry and barren country, for the most sort were just such a race as furnished a noble material for the foundation of a great empire.
Whence came this honest, truthful, thrifty race? It is generally admitted that it was a branch of the great Aryan family, whose original settlements are supposed to have been on the high table-lands of Central Asia east of the Caspian Sea, probably in Bactria. They emigrated from that dreary and inhospitable country after Zoroaster had proclaimed his doctrines, after the sacred hymns called the Gathas were sung, perhaps even after the Zend-Avesta or sacred writings of the Zoroastrian priests had been begun,–conquering or driving away Turanian tribes, and migrating to the southwest in search of more fruitful fields and fertile valleys, they found a region which has ever since borne a name–Iran–that evidently commemorated the proud title of the Aryan race. And this great movement took place about the time that another branch of their race also migrated southeastwardly to the valleys of the Indus. The Persians and the Hindus therefore had common ancestors,–the same indeed, as those of the Greeks, Romans, Sclavonians, Celts, and Teutons, who migrated to the northwest and settled in Europe. The Aryans in all their branches were the noblest of the primitive races, and have in their later developments produced the highest civilization ever attained. They all had similar elements of character, especially love of personal independence, respect for woman, and a religious tendency of mind. We see a considerable similarity of habits and customs between the Teutonic races of Germany and Scandinavia and the early inhabitants of Persia, as well as great affinity in language. All branches of the Aryan family have been warlike and adventurous, if we may except the Hindus, who were subjected to different influences,–especially of climate, which enervated their bodies if it did not weaken their minds.
When the migration of the Iranians took place it is difficult to determine, but probably between fifteen hundred and two thousand years before our era, although it may have been even five hundred years earlier than that. All theories as to their movements before their authentic history begins are based on conjecture and speculation, which it is not profitable to pursue, since we can settle nothing in the present state of our knowledge.
It is very singular that the Iranians should have had, after their migrations and settlements, religious ideas and systems so different from those of the Hindus, considering that they had common ancestors. The Iranians, including the Medes as well as Persians, accepted Zoroaster as their prophet and teacher, and the Zend-Avesta as their sacred books, and worshipped one Supreme Deity, whom they called Ahura-Mazda (Ormazd),–the Lord Omniscient,–and thus were monotheists; while the Hindus were practically poly-theists, governed by a sacerdotal caste, who imposed gloomy austerities and sacrifices, although it would seem that the older Vedistic hymns of the Hindus were theistic in spirit. The Magi–the priests of the Iranians–differed widely in their religious views from the Brahmans, inculcating a higher morality and a loftier theological creed, worshipping the Supreme Being without temples or shrines or images, although their religion ultimately degenerated into a worship of the powers of Nature, as the recognition of Mithra the sun-god and the mysterious fire-altars would seem to indicate. But even in spite of the corruptions introduced by the Magi when they became a powerful sacerdotal body, their doctrine remained purer and more elevated than the religions of the surrounding nations.
While the Iranians worshipped a supreme deity of goodness, they also recognized a supreme deity of evil, both ruling the world–in perpetual conflict–by unnumbered angels, good and evil; but the final triumph of the good was a conspicuous article of their faith. In close logical connection with this recognition of a supreme power in the universe was the belief of a future state and of future rewards and punishments, without which belief there can be, in my opinion, no high morality, as men are constituted.
In process of time the priests of the Zoroastrian faith became unduly powerful, and enslaved the people by many superstitions, such as the multiplication of rites and ceremonies and the interpretation of dreams and omens. They united spiritual with temporal authority, as a powerful priesthood is apt to do,–a fact which the Christian priesthood of the Middle Ages made evident in the Occidental world.
In the time of Cyrus the Magi had become a sort of sacerdotal caste. They were the trusted ministers of kings, and exercised a controlling influence over the people. They assumed a stately air, wore white and flowing robes, and were adept in the arts of sorcery and magic. They were even consulted by kings and chieftains, as if they possessed prophetic power. They were a picturesque body of men, with their mystic wands, their impressive robes, their tall caps, appealing by their long incantations and frequent ceremonies and prayers to the eye and to the ear. “Pure Zoroastrianism was too spiritual to coalesce readily with Oriental luxury and magnificence when the Persians were rulers of a vast empire, but Magism furnished a hierarchy to support the throne and add splendor and dignity to the court, while it blended easily with previous creeds.”
In material civilization the Medes and Persians were inferior to the Babylonians and Egyptians, and immeasurably behind the Greeks and Romans. Their architecture was not so imposing as that of the Egyptians and Babylonians; it had no striking originality, and it was only in the palaces of great monarchs that anything approached magnificence. Still, there were famous palaces at Ecbatana, Susa, and Persepolis, raised on lofty platforms, reached by grand staircases, and ornamented with elaborate pillars. The most splendid of these were erected after the time of Cyrus, by Darius and Xerxes, decorated with carpets, hangings, and golden ornaments. The halls of their palaces were of great size and imposing effect. Next to palaces, the most remarkable buildings were the tombs of kings; but we have no remains of marble statues or metal castings or ivory carvings, not even of potteries, which at that time in other countries were common and beautiful. The gems and signet rings which the Persians engraved possessed much merit, and on them were wrought with great skill the figures of men and animals; but the nearest approach to sculpture were the figures of colossal bulls set to guard the portals of palaces, and these were probably borrowed from the Assyrians.
Nor were the Persians celebrated for their textile fabrics and dyes. “So long as the carpets of Babylon, the shawls of India, the fine linen of Egypt, and the coverlets of Damascus poured continually into Persia in the way of tribute and gifts, there was no stimulus to manufacture.” The same may be said of the ornamental metal-work of the Greeks, and the glass manufacture of the Phoenicians. The Persians were soldiers, and gloried in being so, to the disdain of much that civilization has ever valued.
It may as well be here said that the Iranians, both Medes and Persians, were acquainted with the art of writing. Harpagus sent a letter to Cyrus concealed in the belly of a hare, and Darius signed a decree which his nobles presented to him in writing. In common with the Babylonians they used the same alphabetic system, though their languages were unlike,–namely, the cuneiform or arrow-head or wedge-shaped characters, as seen in the celebrated inscriptions of Darius on the side of a high rock thirty feet from the ground. We cannot determine whether the Medes and Persians brought their alphabet from their original settlements in Central Asia, or derived it from the Turanian and Semitic nations with which they came in contact. In spite of their knowledge of writing, however, they produced no literature of any account, and of science they were completely ignorant. They made few improvements even in military weapons, the chief of which, as among all the nations of antiquity, were the bow, the spear, and the sword. They were skilful horsemen, and made use of chariots of war. Their great occupation, aside from agriculture, was hunting, in which they were trained by exposure for war. They were born to conquer and rule, like the Romans, and cared for little except the warlike virtues.
Such were the Persians and the rugged country in which they lived, with their courage and fortitude, their love of freedom, their patriotism, their abhorrence of lies, their self-respect allied with pride, their temperance and frugality, forming a noble material for empire and dominion when the time came for the old monarchies to fall into their hands,–the last and greatest of all the races that had ruled the Oriental world, and kindred in their remote ancestry with those European conquerors who laid the foundation of modern civilization.
Of these Persians Cyrus was the type-man, combining in himself all that was admirable in his countrymen, and making so strong an impression on the Greeks that he is presented by their historians as an ideal prince, invested with all those virtues which the mediaeval romance-writers have ascribed to the knights of chivalry.
The Persians were ruled by independent chieftains, or petty kings, who acknowledged fealty to Media; so that Persia was really a province of Media, as Burgundy was of France in the Middle Ages, and as Babylonia at one period was of Assyria. The most prominent of these chieftains or princes was Achaemenes, who is regarded as the founder of the Persian monarchy. To this royal family of the Achaemenidae Cyrus belonged. His father Cambyses, called by some a satrap and by others a king, married, according to Herodotus, a daughter of Astyages, the last of the Median monarchs.
The youth and education of Cyrus are invested with poetic interest by both Herodotus and Xenophon, but their narratives have no historical authority in the eyes of critics, any more than Livy’s painting of Romulus and Remus: they belong to the realm of romance rather than authentic history. Nevertheless the legend of Cyrus is beautiful, and has been repeated by all succeeding historians.
According to this legend, Astyages–a luxurious and superstitious monarch, without the warlike virtues of his father, who had really built up the Median empire–had a dream that troubled him, which being interpreted by the Magi, priests of the national religion, was to the effect that his daughter Mandanê (for he had no legitimate son) would be married to a prince whose heir should seize the supreme power of Media. To prevent this, he married her to a prince beneath her rank, for whom he felt no fear,–Cambyses, the chief governor or king of Persia, who ruled a territory to the South, about one fifth the size of Media, and which practically was a dependent province. Another dream which alarmed Astyages still further, in spite of his precaution, induced him to send for his daughter, so that having her in his power he might easily destroy her offspring. As soon as Cyrus was born therefore in the royal palace at Ecbatana, the king intrusted the infant prince to one of the principal officers of his court, named Harpagus, with peremptory orders to destroy him. Harpagus, although he professed unconditional obedience to his monarch, had scruples about taking the life of one so near the throne, the grandson of the king and presumptive heir of the monarchy. So he, in turn, intrusted the royal infant to the care of a herdsman, in whom he had implicit confidence, with orders to kill him. The herdsman had a tender-hearted and conscientious wife who had just given birth to a dead child, and she persuaded her husband–for even in Media women virtually ruled, as they do everywhere, if they have tact–to substitute the dead child for the living one, deck it out in the royal costume, and expose it to wild beasts. This was done, and Cyrus remained the supposed child of the shepherd. The secret was well kept for ten years, and both Astyages and Harpagus supposed that Cyrus was slain.
Cyrus meanwhile grew up among the mountains, a hardy and beautiful boy, exposed to heat and cold, hunger and fatigue, and thus was early inured to danger and hardship. Added to personal beauty was remarkable courage, frankness, and brightness, so that he took the lead of other boys in their amusements. One day they played king, and Cyrus was chosen to represent royalty, which he acted so literally as to beat the son of a Median nobleman for disobedience. The indignant and angry father complained at once to the king, and Astyages sent for the herdsman and his supposed son to attend him in his palace. When the two mountaineers were ushered into the royal presence, Astyages was so struck with the beauty, wit, and boldness of the boy that he made earnest inquiries of the herdsman, who was forced to tell the truth, and confessed that the youth was not his son, but had been put into his hands by Harpagus with orders to destroy him. The royal origin of Cyrus was now apparent, and the king sent for Harpagus, who corroborated the statement of the herdsman. Astyages dissembled his wrath, as Oriental monarchs can, who are trained to dissimulation, and the only punishment he inflicted on Harpagus was to set before him at a banquet a dish made of the arms and legs of a dead infant. This the courtier in turn professed to relish, but henceforth became the secret and implacable enemy of the king.
Herodotus tells us that Astyages took the boy, unmistakably his grandson and heir, to his palace to be educated according to his rank. Cyrus was now brought up with every honor and the greatest care, taught to hunt and ride and shoot with the bow like the highest nobles. He soon distinguished himself for his feats in horsemanship and skill in hunting wild animals, winning universal admiration, and disarming envy by his tact, amiability, and generosity, which were as marked as his intellectual brilliancy,–being altogether a model of reproachless chivalry.
For some reason, however, the fears and jealousy of Astyages were renewed, and Cyrus was sent to his father in Persia with costly gifts. Possibly he was recalled by Cambyses himself, for a father by all the Eastern codes had a right to the person of his son.
No sooner was Cyrus established in Persia,–a country which it would seem he had never before seen,–than he was sought by the discontented Persians to head a revolt against their masters, and he availed himself of the disaffection of Harpagus, the most influential of the Median noblemen, for the dethronement of his grandfather. Persia arose in rebellion against Media. A war ensued, and in a battle between the conflicting forces Astyages was defeated and taken prisoner, but was kindly treated by his magnanimous conqueror. This battle ended the Median ascendency, and Cyrus became the monarch of both Media and Persia.
Since the Medes belonged to the same Aryan family as the Persians, and had the same language, religion, and institutions, with slight differences, and lived among the mountains exposed to an uncongenial climate with extremes of heat and cold, and were doomed to hard and incessant labors for a subsistence, and were therefore–that is, the ordinary people–frugal, industrious, and temperate, it will be seen that what we have said of Persia equally applies to Media, except the possession by the latter of political power as wielded by the sovereign of a larger State.
Before a central power was established in Media, the country had been–as in all nations in their formative state–ruled by chieftains, who acknowledged as their supreme lord the King of Assyria, who reigned in Nineveh. Among these chieftains was a remarkable man called Deioces, so upright and able that he was elected king. Deioces reigned fifty-three years wisely and well, bequeathing the kingdom he had founded to his son Phraortes, under whom Media became independent of Assyria. His son and successor Cyaxares, who died 593 B.C., was a successful warrior and conqueror, and was the founder of Median greatness. With the assistance of Nabopolassar, a Babylonian general who had also revolted against the Assyrian monarch, Cyaxares succeeded, after repeated failures, in taking Nineveh and destroying the great Assyrian Empire which had ruled the Eastern world for several centuries. The northern and eastern provinces were annexed to Media, while the Babylonian valley of the Euphrates in the south fell to the share of Nabopolassar, who established the Babylonian ascendency. This in its turn was greatly augmented by his son Nebuchadnezzar, one of the most famous conquerors of antiquity, whose empire became more extensive even than the Assyrian. He reigned in Babylon with unparalleled splendor, and made his capital the wonder and the admiration of the world, enriching and ornamenting it with palaces, temples, and hanging gardens, and strengthening its defences to such a marvellous degree that it was deemed impregnable.
Cyaxares the Median meanwhile raised up in Ecbatana a rival power to that of Babylon, although he devoted himself to warlike expeditions more than to the adornment of his capital. He penetrated with his invincible troops as far to the west as Lydia in Asia Minor, then ruled by the father of Croesus, and thus became known to the Ionian cities which the Greeks had colonized. After a brilliant reign, Cyaxares transmitted his empire to an unworthy son,–Astyages, the grandfather of Cyrus, whose loss of the throne has been already related. With Astyages perished the Median Empire, which had lasted only about one hundred years, and Media was incorporated with Persia. Henceforth the Medes and Persians are spoken of as virtually one nation, similar in religion and customs, and furnishing equally the best cavalry in the world. Under Cyrus they became the ascendent power in Asia, and maintained their ascendency until their conquest by Alexander. The union between Media and Persia was probably as complete as that between Burgundy and France, or that of Scotland with England. Indeed, Media now became the residence of the Persian kings, whose palaces at Ecbatana, Susa, and Persepolis nearly rivalled those of Babylon. Even modern Persia comprises the ancient Media.
The reign of Cyrus properly begins with the conquest of Media, or rather its union with Persia, B.C. 549. We know, however, but little of the career of Cyrus after he became monarch of both Persia and Media, until he was forty years of age. He was probably engaged in the conquest of various barbaric hordes before his memorable Lydian campaign. But we are in ignorance of his most active years, when he was exposed to the greatest dangers and hardships, and when he became perfected in the military art, as in the case of Caesar amid the marshes and forests of Gaul and Belgium. The fame of Caesar rests as much on his conquests of the Celtic barbarians of Europe as on his conflict with Pompey; but whether Cyrus obtained military fame or not in his wars against the Turanians, he doubtless proved himself a benefactor to humanity more in arresting the tide of Scythian invasion than by those conquests which have given him immortality.
When Cyrus had cemented his empire by the conquest of the Turanian nations, especially those that dwelt between the Caspian and Black seas, his attention was drawn to Lydia, the most powerful kingdom of western Asia, whose monarch, Croesus, reigned at Sardis in Oriental magnificence. Lydia was not much known to distant States until the reign of Gyges, about 716 B.C., who made war on the Dorian and Ionian Greek colonies on the coast of Asia Minor, the chief of which were Miletus, Smyrna, Colophon, and Ephesus. His successor Ardys continued this warfare, but was obliged to desist because of an invasion of the Cimmerians,–barbarians from beyond the Caucasus, driven away from their homes by the Scythians. His grandson Alyattes, greatest of the Lydian monarchs, succeeded in expelling the Cimmerians from Lydia. After subduing some of the maritime cities of Asia Minor, this monarch faced the Medes, who had advanced their empire to the river Halys, the eastern boundary of Lydia, which flows northwardly into the Euxine. For five years Alyattes fought the Medes under Cyaxares with varying success, and the war ended by the marriage of the daughter of the Lydian king with Astyages. After this, Alyattes reigned forty-three years, and was buried in a tomb whose magnificence was little short of the grandest of the Egyptian monuments.
Croesus, his son, entered upon a career which reminds us of Solomon, the inheritor of the conquests of David. Like the Jewish monarch, Croesus was rich, luxurious, and intellectual. His wealth, obtained chiefly from the mines of his kingdom, was a marvel to the Greeks. His capital Sardis became the largest in western Asia, and one of the most luxurious cities known to antiquity, whither resorted travellers from all parts of the world, attracted by the magnificence of the court, among whom was Solon himself, the great Athenian law-giver. Croesus continued the warfare on the Greek cities of Asia, and forced them to become his tributaries. He brought under his sway most of the nations to the west of the Halys, and though never so great a warrior as his father, he became very powerful. He was as generous in his gifts as he was magnificent in his tastes. His offerings to the oracle at Delphi were unprecedented in their value, when he sought advice as to the wisdom of engaging in war with Cyrus. Of the three great Asian empires, Croesus now saw his father’s ally, Babylon, under a weak and dissolute ruler; Media, absorbed into Persia under the power of a valiant and successful conqueror; and his own empire, Lydia, threatened with attack by the growing ambition of Persia. Herodotus says he “was led to consider whether it were possible to check the growing power of that people.”
It was the misfortune of Croesus to overrate his strength,–an error often seen in the career of fortunate men, especially those who enter upon a great inheritance. It does not appear that Croesus desired war with Persia, but he did not dread it, and felt confident that he could overcome a man whose chief conquests had been made over barbarians. Perhaps he felt the necessity of contending with Cyrus before that warrior’s victories and prestige should become overwhelming, for the Persian monarch obviously aimed at absorbing all Asia in his empire; at any rate, when informed by the oracle at Delphi that if he fought with the Persians he would destroy a mighty empire, Croesus interpreted the response in his own favor.
Croesus made great preparations for the approaching contest, which was to settle the destiny of Asia Minor. The Greeks were on his side, for they feared the Persians more than they did the Lydians. With the aid of Sparta, the most warlike of the Grecian States, he advanced to meet the Persian conqueror, not however without the expostulation of some of his wisest counsellors. One of them, according to Herodotus, ventured to address him with these plain words: “Thou art about, O King, to make war against men who wear leather trousers and other garments of leather; who feed not on what they like, but on what they can get from a soil which is sterile and unfriendly; who do not indulge in wine, but drink water; who possess no figs, nor anything which is good to eat. If, then, thou conquerest them, what canst thou get from them, seeing that they have nothing at all? But if they conquer thee, consider how much that is precious thou wilt lose; if they once get a taste of our pleasant things, they will keep such a hold of them that we never shall be able to make them lose their grasp.” We cannot consider Croesus as utterly infatuated in not taking this advice, since war had become inevitable, It was “either anvil or hammer,” as between France and Prussia in 1870-72,–as between all great powers that accept the fortune of war, ever uncertain in its results. The only question seems to have been who should first take the offensive in a war that had been long preparing, and in which defeat would be followed by the utter ruin of the defeated party.
The Lydians began the attack by crossing the Halys and entering the enemy’s territory. The first battle took place at Pteria in Cappadocia, near Sinope on the Euxine, but was indecisive. Both parties fought bravely, and the slaughter on both sides was dreadful, the Lydians being the most numerous, and the Persians the most highly disciplined. After the battle of Pteria, Croesus withdrew his army to his own territories and retired upon his capital, with a view of augmenting his forces; while Cyrus, with the instinct of a conqueror, ventured to cross the Halys in pursuit, and to march rapidly on Sardis before the enemy could collect another army. Prompt decision and celerity of movement characterize all successful warriors, and here it was that Cyrus showed his military genius. Before Croesus was fully prepared for another fight, Cyrus was at the gates of Sardis. But the Lydian king rallied what forces he could, and led them out to battle. The Lydians were superior in cavalry; seeing which, Cyrus, with that fertility of resource which marked his whole career, collected together the camels which transported his baggage and provisions, and placed them in the front of his array, since the horse, according to Herodotus, has a natural dread of the camel and cannot abide his sight or his smell. The result was as Cyrus calculated; the cavalry of the Lydians turned round and galloped away. The Lydians fought bravely, but were driven within the walls of their capital. Cyrus vigorously prosecuted the siege, which lasted only fourteen days, since an attack was made on the side of the city which was undefended, and which was supposed to be impregnable and unassailable. The proud city fell by assault, and was given up to plunder. Croesus himself was taken alive, after a reign of fourteen years, and the mighty Lydia became a Persian province.
There is something unusually touching in the fate of Croesus after so great prosperity. Saved by Cyrus from an ignominious and painful death, such as the barbarous customs of war then made common, the unhappy Lydian monarch became, it is said, the friend and admirer of the Conqueror, and was present in his future expeditions, and even proved a wise and faithful counsellor. If some proud monarchs by the fortune of war have fallen suddenly from as lofty an eminence as that of Croesus, it is certain that few have yielded with nobler submission than he to the decrees of fate.
The fall of Sardis,–B.C. 546, according to Grote,–was followed by the submission of all the States that were dependent on Lydia. Even the Grecian colonies in Asia Minor were annexed to the Persian Empire.
The conquest of the Ionian cities, first by Croesus and then by Cyrus, was attended with important political consequences. Before the time of Croesus the Greek cities of Asia were independent. Had they combined together for offence and defence, with the assistance of Sparta and Athens, they might have resisted the attacks of both Lydians and Persians. But the autonomy of cities and states, favorable as it was to the development of art, literature, and commerce, as well as of individual genius in all departments of knowledge and enterprise, was not calculated to make a people politically powerful. Only a strong central power enables a country to resist hostile aggressions on a great scale. Thus Greece herself ultimately fell into the hands of Philip, and afterward into those of the Romans.
The conquest of the Ionian cities also introduced into Asia Minor and perhaps into Europe Oriental customs, luxuries, and wealth hitherto unknown. Certainly when Persia became an irresistible power and ruled the conquered countries by satraps and royal governors, it assimilated the Greeks with Asiatics, and modified the forms of social life; it brought Asia and Europe together, and produced a rivalry which finally ended in the battle of Marathon and the subsequent Asiatic victories of Alexander. While the conquests of the Persians introduced Oriental ideas and customs into Greece, the wars of Alexander extended the Grecian sway in Asia. The civilized world opened toward the East; but with the extension of Greek ideas and art, there was a decline of primitive virtues in Greece herself. Luxury undermined power.
The annexation of Asia Minor to the empire of Cyrus was followed by a protracted war with the barbarians on his eastern boundaries. The imperfect subjugation of barbaric nations living in Central Asia occupied Cyrus, it is thought, about twelve years. He pushed his conquests to the Iaxartes on the north and Afghanistan on the east, reducing that vast country which lies between the Caspian Sea and the deserts of Tartary.
Cyrus was advancing in years before he undertook the conquest of Babylon, the most important of all his undertakings, and for which his other conquests were preparatory. At the age of sixty, Cyrus, 538 B.C., advanced against Narbonadius, the proud king of Babylon,–the only remaining power in Asia that was still formidable. The Babylonian Empire, which had arisen on the ruins of the Assyrian, had lasted only about one hundred years. Yet what wonders and triumphs had been seen at Babylon during that single century! What progress had been made in arts and sciences! What grand palaces and temples had been erected! What a multitude of captives had added to the pomp and wealth of the proudest city of antiquity! Babylon the great,—“the glory of kingdoms,” “the praise of the whole earth,” the centre of all that was civilized and all that was corrupting in the Oriental world, with its soothsayers, its magicians, its necromancers, its priests, its nobles,–was now to fall, for its abominations cried aloud to heaven for punishment.
This great city was built on both sides of the Euphrates, was fifteen miles square, with gardens and fields capable of supporting a large population, and was stocked with provisions to maintain a siege of indefinite length against any enemy. The accounts of its walls and fortifications exceed belief, estimated by Herodotus to be three hundred and fifty feet in height, with a wide moat surrounding them, which could not be bridged or crossed by an invading army. The soldiers of Narbonadius looked with derision on the veteran forces of Cyrus, although they were inured to the hardships and privations of incessant war. To all appearance the city was impregnable, and could be taken only by unusual methods. But the genius of the Persian conqueror, according to traditional accounts, surmounted all difficulties. Who else would have thought of diverting the Euphrates from its bed into the canals and gigantic reservoirs which Nebuchadnezzar had built for purposes of irrigation? Yet this seems to have been done. Taking advantage of a festival, when the whole population were given over to bacchanalian orgies, and therefore off their guard, Cyrus advanced, under the cover of a dark night, by the bed of the river, now dry, and easily surprised the drunken city, slaying the king, with a thousand of his lords, as he was banqueting in his palace. The slightest accident or miscarriage would have defeated so bold an operation. The success of Cyrus had all the mystery and solemnity of a Providential event. Though no miracle was wrought, the fall of Babylon–so strong, so proud, so defiant–was as wonderful as the passage of the Israelites across the Red Sea, or the crumbling walls of Jericho before the blasts of the trumpets of Joshua.
However, this account is to be taken with some reserve, since by the discoveries of historical “cylinders,”–the clay books whereon the Chaldaean priests and scribes recorded the main facts of the reigns of their monarchs,–and especially one called the “Proclamation Cylinder,” prepared for Cyrus after the fall of Babylon, it would seem that dissension and treachery within had much to do with facilitating the entrance of the invader. Narbonadius, the second successor of Nebuchadnezzar, had quarrelled with the priesthood of Babylon, and neglected the worship of Bel-Marduk and Nebo, the special patron gods of that city. The captive Jews also, who had been now nearly fifty years in the land, had grown more zealous for their own God and religion, more influential and wealthy, and even had become in some sort a power in the State. The invasion of Cyrus–a monotheist like themselves–must have seemed to them a special providence from Jehovah; indeed, we know that it did, from the records in II. Chronicles xxxvi. 22, 23: “The Lord stirred up the spirit of Koresh, King of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing.” The same words occur in the beginning of the Book of Ezra, both referring to the sending home of the Jews after the fall of Babylon; the forty-sixth chapter of Isaiah also: “The Lord saith of Koresh, He is my shepherd, and shall perform all my pleasure.”
Babylon was not at that time levelled with the ground, but became one of the capitals of the Persian Empire, where the Persian monarch resided for more than half the year. Although the Babylonian Empire began with Nabopolassar, B.C. 625, on the destruction of Nineveh, yet Babylon was a very ancient city and the capital of the ancient Chaldaean monarchy, which lasted under various dynasties from about 2400 B.C. to 1300 B.C., when it was taken by the Assyrians under Tig Vathi-Nin. The great Assyrian Empire, which thus absorbed ancient Babylonia, lasted between six and seven hundred years, according to Herodotus, although recent discoveries and inscriptions make its continuance much longer, and was the dominant power of Asia during the most interesting period of Jewish history, until taken by Cyaxares the Median. The limits of the empire varied at different times, for the conquered States which composed it were held together by a precarious tenure. But even in its greatest strength it was inferior in size and power to the Empire of Cyrus. To check rebellion,–a source of constant trouble and weakness,–the warlike monarchs were obliged to reconquer, imposing not only tribute and fealty, but overrunning the rebellious countries with fire and sword, and carrying away captive to distant cities a large part of the population as slaves. Thus at one time two hundred thousand Jews were transported to Assyria, and the “Ten Tribes” were scattered over the Eastern world, never more to return to Palestine.
On the rebellion of Nabopolassar, in 625 B.C., Babylon recovered not only its ancient independence, but more than its ancient prestige; yet the empire of which it was the capital lasted only about the same length of time as Media and Lydia,–the most powerful monarchies existing when Cyrus was born. Babylon, however, during its brief dominion, after having been subject to Assyria for seven hundred years, reappeared in unparalleled splendor, and was probably the most magnificent capital the ancient world ever saw until Rome arose. Even after its occupancy by the Persian monarchs for two hundred years, it called out the admiration of Herodotus and Alexander alike. Its arts, its sciences, its manufactures, to say nothing of its palaces and temples, were the admiration of travellers. When the proud conqueror of Palestine beheld the magnificence he had created, little did he dream that “this great Babylon which he had built” would become such a desolation that its very site would be uncertain,–a habitation for dragons, a dreary waste for owls and goats and wild beasts to occupy.
We should naturally suppose that Cyrus, with the kings of Asia prostrate before his satraps, would have been contented to enjoy the fruits of his labors; but there is no limit to man’s ambition. Like Alexander, he sought for new worlds to conquer, and perished, as some historians maintain, in an unsuccessful war with some unknown barbarians on the northeastern boundaries of his empire,–even as Caesar meditated a war with the Parthians, where he might have perished, as Crassus did. Unbounded as is human ambition, there is a limit to human aggrandizement. Great conquerors are raised up by Providence to accomplish certain results for civilization, and when these are attained, when their mission is ended, they often pass away ingloriously,–assassinated or defeated or destroyed by self-indulgence, as the case may be. It seems to have been the mission of Cyrus to destroy the ascendency of the Semitic and Hamitic despotisms in western Asia, that a new empire might be erected by nobler races, who should establish a reign of law. For the first time in Asia there was, on the accession of Cyrus to unlimited power, a recognition of justice, and the adoration of one supreme deity ruling in goodness and truth.
This may be the reason why Cyrus treated the captive Jews with so great generosity, since he recognized in their Jehovah the Ahura-Mazda,–the Supreme God that Zoroaster taught. No political reason will account for sending back to Palestine thousands of captives with imperial presents, to erect once more their sacred Temple and rebuild their sacred city. He and all the Persian monarchs were zealous adherents of the religion of Zoroaster, the central doctrine of which was the unity of God and Divine Providence in the world, which doctrine neither Egyptian nor Babylonian nor Lydian monarchs recognized. What a boon to humanity was the restoration of the Jews to their capital and country! We read of no oppression of the Jews by the Persian monarchs. Mordecai the Jew became the prime minister of such an effeminate monarch as Xerxes, while Daniel before him had been the honored minister of Darius.
Of all the Persian monarchs Cyrus was the best beloved. Xenophon made him the hero of his philosophical romance. He is represented as the incarnation of “sweetness and light.” When a mere boy he delights all with whom he is brought into contact, by his wit and valor. The king of Media accepts his reproofs and admires his wisdom; the nobles of Media are won by his urbanity and magnanimity. All historians praise his simple habits and unbounded generosity. In an age when polygamy was the vice of kings, he was contented with one wife, whom he loved and honored. He rejected great presents, and thought it was better to give than to receive. He treated women with delicacy and captives with magnanimity. He conducted war with unknown mildness, and converted the conquered into friends. He exalted the dignity of labor, and scorned all baseness and lies. His piety and manly virtues may have been exaggerated by his admirers, but what we do know of him fills us with admiration. Brilliant in intellect, lofty in character, he was an ideal man, fitted to be the guide of a noble nation whom he led to glory and honor. Other warriors of world-wide fame have had, like him, great excellencies, marred by glaring defects; but no vices or crimes are ascribed to Cyrus, such as stained the characters of David and Constantine. The worst we can say of him is that he was ambitious, and delighted in conquest; but he was a conqueror raised up to elevate a religious race to a higher plane, and to find a field for the development of their energies, whatever may be said of their subsequent degeneracy. “The grandeur of his character is well rendered in that brief and unassuming inscription of his, more eloquent in its lofty simplicity than anything recorded by Assyrian and Babylonian kings: ‘I am Kurush [Cyrus] the king, the Achaemenian.'” Whether he fell in battle, or died a natural death in one of his palaces, he was buried in the ancient but modest capital of the ancient Persians, Pasargadae; and his tomb was intact in the time of Alexander, who visited it,–a sort of marble chapel raised on a marble platform thirty-six feet high, in which was deposited a gilt sarcophagus, together with Babylonian tapestries, Persian weapons, and rare jewels of great value. This was the inscription on his tomb: “O man, I am Kurush, the son of Kambujiya, who founded the greatness of Persia and ruled Asia; grudge me not this monument.”
Cyrus was succeeded by his son Cambyses, who though not devoid of fine qualities was jealous and tyrannical. He caused his own brother Smerdis to be put to death. He completed the conquests of his father by adding Egypt to his empire. In a fit of remorse for the murder of his brother he committed suicide, and the empire was usurped by a Magian impostor, called Gaumata, who claimed to be the second son of Cyrus. His reign, however, was short, he being slain by Darius the son of Hystaspes, belonging to another branch of the royal family. Darius was a great general and statesman, who reorganized the empire and raised it to the zenith of its power and glory. It extended from the Greek islands on the west to India on the east. This monarch even penetrated to the Danube with his armies, but made no permanent conquest in Europe. He made Susa his chief capital, and also built Persepolis, the ruins of which attest its ancient magnificence. It seems that he was a devout follower of Zoroaster, and ascribed his successes to the favor of Ahura-Mazda, the Supreme Deity.
It was during the reign of Darius that Persia came in contact with Greece, in consequence of the revolt of the Ionian cities of Asia Minor, which, however, was easily suppressed by the Persian satrap. Then followed two invasions of Greece itself by the Persians under the generals of Darius, and their defeat at Marathon by Miltiades.
Darius was succeeded by Xerxes, the Ahasuerus of the Hebrew Scriptures, whose invasion of Greece with the largest army the world ever saw properly belongs to Grecian history. It was reserved for the heroes of Plataea to teach the world the lesson that the strength of armies is not in multitudes but in discipline,–a lesson confirmed by the conquests of Alexander and Caesar.
On the fall of the Persian Empire three hundred years after the fall of Babylon, and the establishment of the Greek rule in Asia under the generals of Alexander, Persia proper did not cease to be formidable. Under the Sassanian princes the ambition of the Achaemenians was revived. Sapor defied Rome herself, and dragged the Emperor Valerian in disgraceful captivity to Ctesiphon, his capital. Sapor II. was the conqueror of the Emperor Julian, and Chrosroes was an equally formidable adversary. In the year 617 A.D. Persian warriors advanced to the walls of Constantinople, and drove the Emperor Heraclius to despair.
Thus Persia never lost wholly its ancient prestige, and still remains, after the rise and fall of so many dynasties, and such great vicissitudes from Greek and Arab conquests, a powerful country twice the size of Germany, under the rule of an independent prince. There seems no likelihood of her ever again playing so grand a part in the world’s history as when, under the great Cyrus, she prepared the transfer of empire from the Orient to the Occident. But “what has been, has been, and she has had her hour.”
Herodotus and Xenophon are our main authorities, though not to be fully relied upon. Of modern works Rawlinson’s Ancient Monarchies and Rawlinson’s Herodotus are the most valuable. Ragozin has written interesting books on Media, Persia, Assyria, and Chaldaea, making special note of the researches of European travellers in the East. Fergusson, Layard, Sayce, and George Smith have shed light on all this ancient region. Johnson’s work is learned but indefinite. Benjamin is the latest writer on the history of Persia; but a satisfactory life of Cyrus has yet to be written.