The History of Herodotus — Volume 1

by Herodotus

74. Now while these were thus taking counsel together, it was coming to pass by coincidence as follows:—The Magians taking counsel together had resolved to join Prexaspes with themselves as a friend, both because he had suffered grievous wrong from Cambyses, who had killed his son by shooting him, and because he alone knew for a certainty of the death of Smerdis the son of Cyrus, having killed him with his own hands, and finally because Prexaspes was in very great repute among the Persians. For these reasons they summoned him and endeavoured to win him to be their friend, engaging him by pledge and with oaths, that he would assuredly keep to himself and not reveal to any man the deception which had been practised by them upon the Persians, and promising to give him things innumerable [64] in return. After Prexaspes had promised to do this, the Magians, having persuaded him so far, proposed to him a second thing, and said that they would call together all the Persians to come up to the wall of the palace, and bade him go up upon a tower and address them, saying that they were living under the rule of Smerdis the son of Cyrus and no other. This they so enjoined because they supposed [65] that he had the greatest credit among the Persians, and because he had frequently declared the opinion that Smerdis the son of Cyrus was still alive, and had denied that he had slain him.

75. When Prexaspes said that he was ready to do this also, the Magians having called together the Persians caused him to go up upon a tower and bade him address them. Then he chose to forget those things which they asked of him, and beginning with Achaimenes he traced the descent of Cyrus on the father's side, and then, when he came down to Cyrus, he related at last what great benefits he had conferred upon the Persians; and having gone through this recital he proceeded to declare the truth, saying that formerly he kept it secret, since it was not safe for him to tell of that which had been done, but at the present time he was compelled to make it known. He proceeded to say how he had himself slain Smerdis the son of Cyrus, being compelled by Cambyses, and that it was the Magians who were now ruling. Then he made imprecation of many evils on the Persians, if they did not win back again the power and take vengeance upon the Magians, and upon that he let himself fall down from the tower head foremost. Thus Prexaspes ended his life, having been throughout his time a man of repute.

76. Now the seven of the Persians, when they had resolved forthwith to lay hands upon the Magians and not to delay, made prayer to the gods and went, knowing nothing of that which had been done with regard to Prexaspes: and as they were going and were in the middle of their course, they heard that which had happened about Prexaspes. Upon that they retired out of the way and again considered with themselves, Otanes and his supporters strongly urging that they should delay and not set to the work when things were thus disturbed, [66] while Dareios and those of his party urged that they should go forthwith and do that which had been resolved, and not delay. Then while they were contending, there appeared seven pairs of hawks pursuing two pairs of vultures, plucking out their feathers and tearing them. Seeing this the seven all approved the opinion of Dareios and thereupon they went to the king's palace, encouraged by the sight of the birds.

77. When they appeared at the gates, it happened nearly as Dareios supposed, for the guards, having respect for men who were chief among the Persians, and not suspecting that anything would be done by them of the kind proposed, allowed them to pass in under the guiding of heaven, and none asked them any question. Then when they had passed into the court, they met the eunuchs who bore in the messages to the king; and these inquired of them for what purpose they had come, and at the same time they threatened with punishment the keepers of the gates for having let them pass in, and tried to stop the seven when they attempted to go forward. Then they gave the word to one another and drawing their daggers stabbed these men there upon the spot, who tried to stop them, and themselves went running on towards the chamber of the men. [6601]

78. Now the Magians happened both of them to be there within, consulting about that which had been done by Prexaspes. So when they saw that the eunuchs had been attacked and were crying aloud, they ran back [67] both of them, and perceiving that which was being done they turned to self-defence: and one of them got down his bow and arrows before he was attacked, while the other had recourse to his spear. Then they engaged in combat with one another; and that one of them who had taken up his bow and arrows found them of no use, since his enemies were close at hand and pressed hard upon him, but the other defended himself with his spear, and first he struck Aspathines in the thigh, and then Intaphrenes in the eye; and Intaphrenes lost his eye by reason of the wound, but his life he did not lose. These then were wounded by one of the Magians, but the other, when his bow and arrows proved useless to him, fled into a bedchamber which opened into the chamber of the men, intending to close the door; and with him there rushed in two of the seven, Dareios and Gobryas. And when Gobryas was locked together in combat with the Magian, Dareios stood by and was at a loss what to do, because it was dark, and he was afraid lest he should strike Gobryas. Then seeing him standing by idle, Gobryas asked why he did not use his hands, and he said: "Because I am afraid lest I may strike thee": and Gobryas answered: "Thrust with thy sword even though it stab through us both." So Dareios was persuaded, and he thrust with his danger and happened to hit the Magian.

79. So when they had slain the Magians and cut off their heads, they left behind those of their number who were wounded, both because they were unable to go, and also in order that they might take charge of the fortress, and the five others taking with them the heads of the Magians ran with shouting and clashing of arms and called upon the other Persians to join them, telling them of that which had been done and showing the heads, and at the same time they proceeded to slay every one of the Magians who crossed their path. So the Persians when they heard of that which had been brought to pass by the seven and of the deceit of the Magians, thought good themselves also to do the same, and drawing their daggers they killed the Magians wherever they found one; so that if night had not come on and stopped them, they would not have left a single Magian alive. This day the Persians celebrate in common more than all other days, and upon it they keep a great festival which is called by the Persians the festival of the slaughter of the Magians, [6701] on which no Magian is permitted to appear abroad, but the Magians keep themselves within their houses throughout that day.

80. When the tumult had subsided and more than five days had elapsed, [68] those who had risen against the Magians began to take counsel about the general state, and there were spoken speeches which some of the Hellenes do not believe were really uttered, but spoken they were nevertheless. [69] On the one hand Otanes urged that they should resign the government into the hands of the whole body of the Persians, and his words were as follows: "To me it seems best that no single one of us should henceforth be ruler, for that is neither pleasant nor profitable. Ye saw the insolent temper of Cambyses, to what lengths it went, and ye have had experience also of the insolence of the Magian: and how should the rule of one alone be a well-ordered thing, seeing that the monarch may do what he desires without rendering any account of his acts? Even the best of all men, if he were placed in this disposition, would be caused by it to change from his wonted disposition: for insolence is engendered in him by the good things which he possesses, and envy is implanted in man from the beginning; and having these two things, he has all vice: for he does many deeds of reckless wrong, partly moved by insolence proceeding from satiety, and partly by envy. And yet a despot at least ought to have been free from envy, seeing that he has all manner of good things. He is however naturally in just the opposite temper towards his subjects; for he grudges to the nobles that they should survive and live, but delights in the basest of citizens, and he is more ready than any other man to receive calumnies. Then of all things he is the most inconsistent; for if you express admiration of him moderately, he is offended that no very great court is paid to him, whereas if you pay court to him extravagantly, he is offended with you for being a flatterer. And the most important matter of all is that which I am about to say:—he disturbs the customs handed down from our fathers, he is a ravisher of women, and he puts men to death without trial. On the other hand the rule of many has first a name attaching to it which is the fairest of all names, that is to say 'Equality'; [70] next, the multitude does none of those things which the monarch does: offices of state are exercised by lot, and the magistrates are compelled to render account of their action: and finally all matters of deliberation are referred to the public assembly. I therefore give as my opinion that we let monarchy go and increase the power of the multitude; for in the many is contained everything."

81. This was the opinion expressed by Otanes; but Megabyzos urged that they should entrust matters to the rule of a few, saying these words: "That which Otanes said in opposition to a tyranny, let it be counted as said for me also, but in that which he said urging that we should make over the power to the multitude, he has missed the best counsel: for nothing is more senseless or insolent than a worthless crowd; and for men flying from the insolence of a despot to fall into that of unrestrained popular power, is by no means to be endured: for he, if he does anything, does it knowing what he does, but the people cannot even know; for how can that know which has neither been taught anything noble by others nor perceived anything of itself, [71] but pushes on matters with violent impulse and without understanding, like a torrent stream? Rule of the people then let them adopt who are foes to the Persians; but let us choose a company of the best men, and to them attach the chief power; for in the number of these we shall ourselves also be, and it is likely that the resolutions taken by the best men will be the best."

82. This was the opinion expressed by Megabyzos; and thirdly Dareios proceeded to declare his opinion, saying: "To me it seems that in those things which Megabyzos said with regard to the multitude he spoke rightly, but in those which he said with regard to the rule of a few, not rightly: for whereas there are three things set before us, and each is supposed [72] to be the best in its own kind, that is to say a good popular government, and the rule of a few, and thirdly the rule of one, I say that this last is by far superior to the others; for nothing better can be found than the rule of an individual man of the best kind; seeing that using the best judgment he would be guardian of the multitude without reproach; and resolutions directed against enemies would so best be kept secret. In an oligarchy however it happens often that many, while practising virtue with regard to the commonwealth, have strong private enmities arising among themselves; for as each man desires to be himself the leader and to prevail in counsels, they come to great enmities with one another, whence arise factions among them, and out of the factions comes murder, and from murder results the rule of one man; and thus it is shown in this instance by how much that is the best. Again, when the people rules, it is impossible that corruption [73] should not arise, and when corruption arises in the commonwealth, there arise among the corrupt men not enmities but strong ties of friendship: for they who are acting corruptly to the injury of the commonwealth put their heads together secretly to do so. And this continues so until at last some one takes the leadership of the people and stops the course of such men. By reason of this the man of whom I speak is admired by the people, and being so admired he suddenly appears as monarch. Thus he too furnishes herein an example to prove that the rule of one is the best thing. Finally, to sum up all in a single word, whence arose the liberty which we possess, and who gave it to us? Was it a gift of the people or of an oligarchy or of a monarch? I therefore am of opinion that we, having been set free by one man, should preserve that form of rule, and in other respects also that we should not annul the customs of our fathers which are ordered well; for that is not the better way."

83. These three opinions then had been proposed, and the other four men of the seven gave their assent to the last. So when Otanes, who was desirous to give equality to the Persians, found his opinion defeated, he spoke to those assembled thus: "Partisans, it is clear that some one of us must become king, selected either by casting lots, or by entrusting the decision to the multitude of the Persians and taking him whom it shall choose, or by some other means. I therefore shall not be a competitor with you, for I do not desire either to rule or to be ruled; and on this condition I withdraw from my claim to rule, namely that I shall not be ruled by any of you, either I myself or my descendants in future time." When he had said this, the six made agreement with him on those terms, and he was no longer a competitor with them, but withdrew from the assembly; and at the present time this house remains free alone of all the Persian houses, and submits to rule only so far as it wills to do so itself, not transgressing the laws of the Persians.