Before taking up the history of Persia proper the story of the Medes must be told. Our account of the Median empire will give the reader an excellent idea of what modern historians have done in co-ordinating and straightening out the accounts of the classical authors. Two of these only wrote about the Medes—Herodotus and Ctesias; and although the latter claims to have founded his Persica,—written to refute Herodotus,—on the royal archives of Persia, modern criticism and the testimony of the monuments have proved his account to be far the less trustworthy of the two.
We begin, therefore, with the ancient account of Herodotus, after which the reader will find a masterly critique of the Father of History by Dr. Theodor Nöldeke, the greatest modern authority on Persian history. That, however, the last word is not yet spoken on the Medes will be seen from the concluding portion of the chapter in which results obtained from recent decipherments of Assyrian and Persian monuments are set forth. So startling and revolutionising is the knowledge thence obtained, so wholly different is the historical aspect thus revealed, that the term “Median empire” is probably destined to disappear from the historian’s phraseology. Indeed, Professor Sayce in his latest writings has already discarded it.[a]
THE RISE AND FALL OF THE MEDIAN EMPIRE ACCORDING TO HERODOTUS
[ca. 700-607 B.C.]
The Assyrians had been in possession of the Upper Asia for a period of five hundred and twenty years. The Medes first of all revolted from their authority, and contended with such obstinate bravery against their masters, that they were ultimately successful, and exchanged servitude for freedom.[24] Other nations soon followed their example, who, after living for a time under the protection of their own laws, were again deprived of their freedom, upon the following occasion.
There was a man among the Medes, of the name of Deioces, son of Phraortes, of great reputation for his wisdom, whose ambitious views were thus disguised and exercised: The Medes were divided into different districts, and Deioces was distinguished in his own, by his vigilant and impartial distribution of justice. This he practised in opposition to the general depravity and weakness of the government of his country, and conscious that the profligate and the just must ever be at war with each other. The Medes who lived nearest him, to signify their approbation of his integrity, made him their judge. In this situation, having one more elevated in view, he conducted himself with the most rigid equity. His behaviour obtained the highest applauses of his countrymen; and his fame extending to the neighbouring districts, the people contrasted his just and equitable decisions with the irregularity of their own corrupt rulers, and unanimously resorted to his tribunal, not suffering any one else to determine their litigations.
The increasing fame of his integrity and wisdom constantly augmented the number of those who came to consult him. But when Deioces saw the pre-eminence which he was so universally allowed, he appeared no more on his accustomed tribunal, and declared that he should sit as a judge no longer; intimating that it was inconsistent for him to regulate the affairs of others, to the entire neglect and injury of his own. After this, as violence and rapine prevailed more than ever in the different districts of the Medes, they called a public assembly to deliberate on national affairs. As far as I have been able to collect, they who were attached to Deioces delivered sentiments to this effect: “Our present situation is really intolerable, let us therefore elect a king, that we may have the advantage of a regular government, and continue our usual occupations, without any fear or danger of molestation.” In conformity to these sentiments, the Medes determined to have a king.
After some consultation about what person they should choose, Deioces was proposed and elected with universal praise. Upon his elevation he required a palace to be erected for him suitable to his dignity, and to have guards appointed for the security of his person. The Medes, in compliance with his request, built him a strong and magnificent edifice in a situation which he himself chose, and suffered him to appoint his guards from among the whole nation. Deioces, as soon as he possessed the supreme authority, obliged the Medes to build a city, which was to occupy their attention beyond all other places. They obeyed him in this also, and constructed what we now call Ecbatana.[25] Its walls were strong and ample, built in circles one within another, rising each above each by the height of their respective battlements. This mode of building was favoured by the situation of the place, which was a gently rising ground. They did yet more: the city being thus formed of seven circles, the king’s palace and the royal treasury stood within the last. The largest of these walls is nearly equal in extent to the circumference of Athens; this is of a white colour, the next to it is black, the next purple, the fourth blue, the fifth orange: thus the battlements of each were distinguished by a different colour. The two innermost walls are differently ornamented, one having its battlements plated with silver, the other with gold.
Such were the fortifications and the palace which were erected under the direction of Deioces, who commanded the body of the people to fix their habitations beyond the walls which protected his residence. After which, he was the first who instituted that kind of pomp, which forbids access to the royal person, and only admits communication with him by intermediate agents, the king himself being never publicly seen. His edict also signified, that to smile or to spit in the king’s presence, or in the presence of each other, was an act of indecency. His motive for this conduct was the security of his power; thinking, that if he were seen familiarly by those who were educated with him, born with equal pretensions, and not his inferiors in virtue, it might excite their envy, and provoke them to sedition. On the contrary, by his withdrawing himself from observation, he thought their respect for him would be increased.