Greek Texts & Translations

By all means—that is if we mean to complete the task we have set ourselves.

Let us attend then. When the Persians, under Cyrus, maintained the due balance between slavery and freedom, they became, first of all, free themselves, and, after that, masters of many others. For when the rulers gave a share of freedom to their subjects and advanced them to a position of equality, the soldiers were more friendly 694btowards their officers and showed their devotion in times of danger; and if there was any wise man amongst them, able to give counsel, since the king was not jealous but allowed free speech and respected those who could help at all by their counsel,—such a man had the opportunity of contributing to the common stock the fruit of his wisdom. Consequently, at that time all their affairs made progress, owing to their freedom, friendliness and mutual interchange of reason.

Probably that is pretty much the way in which the matters you speak of took place. 694c

How came it, then, that they were ruined in Cambyses' reign, and nearly restored again under Darius? Shall I use a kind of divination to picture this?

Yes that certainly will help us to gain a view of the object of our search.

What I now divine regarding Cyrus is this,—that, although otherwise a good and patriotic commander, he was entirely without a right education, and had paid no attention to household management.

What makes us say this? 694d

Probably he spent all his life from boyhood in soldiering, and entrusted his children to the women folk to rear up; and they brought them up from earliest childhood as though they had already attained to Heaven's favour and felicity, and were lacking in no celestial gift; and so by treating them as the special favorites of Heaven, and forbidding anyone to oppose them, in anything, and compelling everyone to praise their every word and deed, they reared them up into what they were.

A fine rearing, I should say! 694e

Say rather, a womanish rearing by royal women lately grown rich, who, while the men were absent, detained by many dangers and wars, reared up the children.

That sounds reasonable.

And their father, while gaining flocks and sheep and plenty of herds, both of men and of many other chattels, 695ayet knew not that the children to whom he should bequeath them were without training in their father's craft, which was a hard one, fit to turn out shepherds of great strength, able to camp out in the open and to keep watch and, if need be, to go campaigning. He overlooked the fact that his sons were trained by women and eunuchs and that the indulgence shown them as “Heaven's darlings” had ruined their training, whereby they became 695bsuch as they were likely to become when reared with a rearing that “spared the rod.” So when, at the death of Cyrus, his sons took over the kingdom, over-pampered and undisciplined as they were, first, the one killed the other, ^note through annoyance at his being put on an equality with himself, and presently, being mad with drink and debauchery, he lost his own throne at the hands of the Medes, under the man then called the Eunuch, ^note who despised the stupidity of Cambyses.

That, certainly, is the story, and probably it is near to 695cthe truth.

Further, the story tells how the kingdom was restored to the Persians through Darius and the Seven.

It does.

Let us follow the story and see how things went. ^note Darius was not a king's son, nor was he reared luxuriously. When he came and seized the kingdom, with his six companions, he divided it into seven parts, of which some small vestiges remain even to this day; 695dand he thought good to manage it by enacting laws into which he introduced some measure of political equality, and also incorporated in the law regulations about the tribute-money which Cyrus had promised the Persians, whereby he secured friendliness and fellowship amongst all classes of the Persians, and won over the populace by money and gifts; and because of this, the devotion of his armies won for him as much more land as Cyrus had originally bequeathed. After Darius came Xerxes, and he again was brought up with the luxurious rearing of a royal house: “O Darius”—for it is thus one may rightly address the father—“how is it that you have ignored the blunder of Cyrus, 695eand have reared up Xerxes in just the same habits of life in which Cyrus reared Cambyses?” And Xerxes, being the product of the same training, ended by repeating almost exactly the misfortunes of Cambyses. Since then there has hardly ever been a single Persian king who was really, as well as nominally, “Great.” ^note And, as our argument asserts, the cause of this does not lie in luck, 696abut in the evil life which is usually lived by the sons of excessively rich monarchs; for such an upbringing can never produce either boy or man or greybeard of surpassing goodness. To this, we say, the lawgiver must give heed,—as must we ourselves on the present occasion. It is proper, however, my Lacedaemonian friends, to give your State credit for this at least,—that you assign no different honor or training whatsoever to poverty or wealth, to the commoner or the king,