126. Now there was a certain region of the Persian land which was overgrown with thorns, extending some eighteen or twenty furlongs in each direction; and when all had come with that which they had been before commanded to bring, Cyrus bade them clear this region for cultivation within one day: and when the Persians had achieved the task proposed, then he bade them come to him on the next day bathed and clean. Meanwhile Cyrus, having gathered together in one place all the flocks of goats and sheep and the herds of cattle belonging to his father, slaughtered them and prepared with them to entertain the host of the Persians, and moreover with wine and other provisions of the most agreeable kind. So when the Persians came on the next day, he made them recline in a meadow and feasted them. And when they had finished dinner, Cyrus asked them whether that which they had on the former day or that which they had now seemed to them preferable. They said that the difference between them was great, for the former day had for them nothing but evil, and the present day nothing but good. Taking up this saying Cyrus proceeded to lay bare his whole design, saying: "Men of the Persians, thus it is with you. If ye will do as I say, ye have these and ten thousand other good things, with no servile labour; but if ye will not do as I say, ye have labours like that of yesterday innumerable. Now therefore do as I say and make yourselves free: for I seem to myself to have been born by providential fortune to take these matters in hand; and I think that ye are not worse men than the Medes, either in other matters or in those which have to do with war. Consider then that this is so, and make revolt from Astyages forthwith."
127. So the Persians having obtained a leader willingly attempted to set themselves free, since they had already for a long time been indignant to be ruled by the Medes: but when Astyages heard that Cyrus was acting thus, he sent a messenger and summoned him; and Cyrus bade the messenger report to Astyages that he would be with him sooner than he would himself desire. So Astyages hearing this armed all the Medes, and blinded by divine providence he appointed Harpagos to be the leader of the army, forgetting what he had done to him. Then when the Medes had marched out and began to fight with the Persians, some of them continued the battle, namely those who had not been made partakers in the design, while others went over to the Persians; but the greater number were wilfully slack and fled.
128. So when the Median army had been shamefully dispersed, so soon as Astyages heard of it he said, threatening Cyrus: "But not even so shall Cyrus at least escape punishment." Thus having spoken he first impaled the Magian interpreters of dreams who had persuaded him to let Cyrus go, and then he armed those of the Medes, youths and old men, who had been left behind in the city. These he led out and having engaged battle with the Persians he was worsted, and Astyages himself was taken alive, and he lost also those of the Medes whom he had led forth.
129. Then when Astyages was a prisoner, Harpagos came and stood near him and rejoiced over him and insulted him; and besides other things which he said to grieve him, he asked him especially how it pleased him to be a slave instead of a king, making reference to that dinner at which Astyages had feasted him with the flesh of his own son. [135] He looking at him asked him in return whether he claimed the work of Cyrus as his own deed: and Harpagos said that since he had written the letter, the deed was justly his. Then Astyages declared him to be at the same time the most unskilful and the most unjust of men; the most unskilful because, when it was in his power to become king (as it was, if that which had now been done was really brought about by him), he had conferred the chief power on another, and the most unjust, because on account of that dinner he had reduced the Medes to slavery. For if he must needs confer the kingdom on some other and not keep it himself, it was more just to give this good thing to one of the Medes rather than to one of the Persians; whereas now the Medes, who were guiltless of this, had become slaves instead of masters, and the Persians who formerly were slaves of the Medes had now become their masters.
130. Astyages then, having been king for five-and-thirty years, was thus caused to cease from being king; and the Medes stooped under the yoke of the Persians because of his cruelty, after they had ruled Asia above the river Halys for one hundred and twenty-eight years, except during that period for which the Scythians had rule. [136] Afterwards however it repented them that they had done this, and they revolved from Dareios, and having revolted they were subdued again, being conquered in a battle. At this time then, I say, in the reign of Astyages, the Persians with Cyrus rose up against the Medes and from that time forth were rulers of Asia: but as for Astyages, Cyrus did no harm to him besides, but kept him with himself until he died. Thus born and bred Cyrus became king; and after this he subdued Croesus, who was the first to begin the quarrel, as I have before said; and having subdued him he then became ruler of all Asia.
131. These are the customs, so far as I know, which the Persians practise:—Images and temples and altars they do not account it lawful to erect, nay they even charge with folly those who do these things; and this, as it seems to me, because they do not account the gods to be in the likeness of men, as do the Hellenes. But it is their wont to perform sacrifices to Zeus going up to the most lofty of the mountains, and the whole circle of the heavens they call Zeus: and they sacrifice to the Sun and the Moon and the Earth, to Fire and to Water and to the Winds: these are the only gods to whom they have sacrificed ever from the first; but they have learnt also to sacrifice to Aphrodite Urania, having learnt it both from the Assyrians and the Arabians; and the Assyrians call Aphrodite Mylitta, the Arabians Alitta, [13601] and the Persians Mitra.
132. Now this is the manner of sacrifice for the gods aforesaid which is established among the Persians:—they make no altars neither do they kindle fire; and when they mean to sacrifice they use no libation nor music of the pipe nor chaplets [137] nor meal for sprinkling; [138] but when a man wishes to sacrifice to any one of the gods, he leads the animal for sacrifice to an unpolluted place and calls upon the god, having his tiara [13801] wreathed round generally with a branch of myrtle. For himself alone separately the man who sacrifices may not request good things in his prayer, but he prays that it may be well with all the Persians and with the king; for he himself also is included of course in the whole body of Persians. And when he has cut up the victim into pieces and boiled the flesh, he spreads a layer of the freshest grass and especially clover, upon which he places forthwith all the pieces of flesh; and when he has placed them in order, a Magian man stands by them and chants over them a theogony (for of this nature they say that their incantation is), seeing that without a Magian it is not lawful for them to make sacrifices. Then after waiting a short time the sacrificer carries away the flesh and uses it for whatever purpose he pleases.
133. And of all days their wont is to honour most that on which they were born, each one: on this they think it right to set out a feast more liberal than on other days; and in this feast the wealthier of them set upon the table an ox or a horse or a camel or an ass, roasted whole in an oven, and the poor among them set out small animals in the same way. They have few solid dishes, [139] but many served up after as dessert, and these not in a single course; and for this reason the Persians say that the Hellenes leave off dinner hungry, because after dinner they have nothing worth mentioning served up as dessert, whereas if any good dessert were served up they would not stop eating so soon. To wine-drinking they are very much given, and it is not permitted for a man to vomit or to make water in presence of another. Thus do they provide against these things; and they are wont to deliberate when drinking hard about the most important of their affairs, and whatsoever conclusion has pleased them in their deliberation, this on the next day, when they are sober, the master of the house in which they happen to be when they deliberate lays before them for discussion: and if it pleases them when they are sober also, they adopt it, but if it does not please them, they let it go: and that on which they have had the first deliberation when they are sober, they consider again when they are drinking.
134. When they meet one another in the roads, by this you may discern whether those who meet are of equal rank,—for instead of greeting by words they kiss one another on the mouth; but if one of them is a little inferior to the other, they kiss one another on the cheeks, and if one is of much less noble rank than the other, he falls down before him and does worship to him. [140] And they honour of all most after themselves those nations which dwell nearest to them, and next those which dwell next nearest, and so they go on giving honour in proportion to distance; and they hold least in honour those who dwell furthest off from themselves, esteeming themselves to be by far the best of all the human race on every point, and thinking that others possess merit according to the proportion which is here stated, [141] and that those who dwell furthest from themselves are the worst. And under the supremacy of the Medes the various nations used also to govern one another according to the same rule as the Persians observe in giving honour, [142] the Medes governing the whole and in particular those who dwelt nearest to themselves, and these having rule over those who bordered upon them, and those again over the nations that were next to them: for the race went forward thus ever from government by themselves to government through others.