oaths that he would keep to himself, and never divulge to any man, the cheat they had put upon the Persians, assuring him that they would give him everything in abundance. When Prexaspes had promised that he would do as the magi persuaded him, they made a second proposal, saying that they would assemble all the Persians under the walls of the palace, and desired that he would ascend a tower, and harangue them, assuring them that they were governed by Smerdis, son of Cyrus, and by no one else. This they enjoined him, as being a man most trusted by the Persians, and as having frequently affirmed his belief that Smerdis, son of Cyrus, was still living, and having utterly denied his murder. When Prexaspes said that he was ready to do that also, the magi, having convoked the Persians, placed him on the top of a turret, and commanded him to harangue the people. But he purposely forgot what they desired him to say, and, beginning from Achæmenes, described the genealogy of Cyrus's family; and afterward, when he came down to him, he ended by telling them what great benefits Cyrus had done the Persians: and having gone through these, he declared the whole truth, saying that he had before concealed it, as it was not safe for him to tell what had happened; but that in the present emergency necessity constrained him to make it known. He accordingly told them that he, being compelled by Cambyses, had put Smerdis, son of Cyrus, to death, and that the magi then reigned. After he had uttered many imprecations against the Persians if they should not recover the sovereign power, and punish the magi, he threw himself headlong from the tower. Thus died Prexaspes, a man highly esteemed during the course of his whole life.

The seven Persians, having resolved to attack the magi without delay, set out after they had offered prayers to the gods; and while they were in the midst of their way they were informed of all that had occurred with respect to Prexaspes; whereupon, standing aside out of the way, they again conferred together; and some with Otanes strongly advised to defer the enterprise, and not to attempt it while affairs were in such a ferment; but others, with Darius, urged to proceed at once, and to do what had been determined on, and on no account to defer it. While they were hotly disputing there appeared seven pairs of hawks pursuing two pairs of vultures, and plucking and tearing them. The seven, on seeing this, all approved the opinion of Darius, and forthwith proceeded to the palace, emboldened by the omen. When they approached the gates, it happened as Darius had sup

posed: for the guards, out of respect for men of highest rank among the Persians, and not suspecting any such design on their part, let them pass by, moved as they were by divine impulse; nor did any one question them. But when they reached the hall, they fell in with the eunuchs appointed to carry in messages, who inquired of them for what purpose they had come; and at the same time that they questioned them they threatened the doorkeepers for permitting them to pass, and endeavoured to prevent the seven from proceeding any farther. But they, having exhorted each other, and drawn their daggers, stabbed all that opposed their passage on the spot, and then rushed to the men's apartment. The magi happened to be both within at the time, and were consulting about the conduct of Prexaspes. When, therefore, they saw the eunuchs in confusion, and heard their outcry, they both hurried out, and when they perceived what was going on, put themselves on the defensive. One of them accordingly snatched up a bow and the other had recourse to a javelin, and thereupon the parties engaged with each other. The one who had taken up the bow, seeing his enemies were near and pressing upon them, found it of no use; but the other made resistance with his spear, and first wounded Aspathines in the thigh, and next Intaphernes in the eye; and Intaphernes lost his eye from the wound, but did not die. Thus one of the magi wounded those two; but the other, when he found his bow of no service, fled to a chamber adjoining the men's apartment, purposing to shut to the door, and two of the seven, Darius and Gobryas, rushed in with him; and as Gobryas was grappling with the magus, Darius, standing by, was in perplexity, fearing lest he should strike Gobryas in the dark; but Gobryas, seeing that he stood by inactive, asked him why he did not use his hand; he answered, “Fearing for you, lest I should strike you.' But Gobryas replied, "Drive your sword even through both of us." Darius, obeying, made a thrust with his dagger, and by good fortune hit the magus.

Having slain the magi, and cut off their heads, they left the wounded of their own party there, as well on account of their exhaustion as to guard the acropolis; but the other five of them, carrying the heads of the magi, ran out with shouting and clamour, and then called upon the rest of the Persians, relating what they had done, and showing them the heads; and at the same time they slew every one of the magi that came in their way. The Persians, informed of what had been done by the seven, and of the fraud of the magi, deter

mined themselves also to do the like; and having drawn their daggers, they slew every magus they could find; and if night coming on had not prevented, they would not have left a single magus alive. This day the Persians observe in common more than any other, and in it they celebrate a great festival, which they call "The slaughter of the magi." On that day no magus is allowed to be seen in public, but they shut themselves up in their own houses during the whole of that day.

When the tumult had subsided, and five days had elapsed, those who had risen up against the magi deliberated on the state of affairs; and speeches were made that are disbelieved by some of the Greeks, however they were made. Otanes advised that they should commit the government to the Persians at large, speaking as follows: "It appears that no one of us should henceforward be a monarch, for it is neither agreeable nor good. For you know to what a pitch the insolence of Cambyses reached, and you have experienced the insolence of the magus. And indeed how can a monarchy be a well-constituted government where one man is allowed to do whatever he pleases without control? for if even the best of men were placed in such power, he would depart from his wonted thoughts. For insolence is engendered in him by the advantages that surround him, and envy is implanted in man from his birth, and having these two, he has every vice; for puffed up by insolence he commits many nefarious actions, and others through envy. One would think that a man who holds sovereign power should be free from envy, since he possesses every advantage; but the contrary to this takes place in his conduct toward the citizens, for he envies the best who continue to live, and delights in the worst men of the nation; he very readily listens to calumny, and is the most inconsistent of all men; for if you show him respect in moderation he is offended because he is not sufficiently honoured; and if any one honours him very much he is offended as with a flatterer. But I proceed to relate what is most important. He changes the institutions of our ancestors, violates women, and puts men to death without trial. But a popular government bears the fairest name of all, equality of rights; and secondly, is guilty of none of those excesses that a monarch is. The magistrate obtains his office by lot, and exercises it under responsibility, and refers all plans to the public. I therefore give my opinion that we should do away with monarchy, and exalt the people, for in the many all things are found." Otanes accordingly advanced this opinion. Megabyzus advised them to intrust the government

to an oligarchy, and spoke as follows: "I concur with what Otanes has said about abolishing tyranny; but in bidding us transfer the power to the people, he has erred from the best opinion; for nothing is more foolish and insolent than a useless crowd, therefore it is on no account to be endured, that men, who are endeavouring to avoid the insolence of a tyrant, should fall under the insolence of an unrestrained multitude. The former, when he does anything, does it knowingly, but the latter have not the means of knowing, for how should they know who have neither been taught nor are acquainted with anything good or fitting; they who, rushing on without reflection, precipitate affairs like a winter torrent? Let those, then, who desire the ruin of the Persians adopt a democracy; but let us, having chosen an association of the best men, commit the sovereign power to them, for among them we ourselves shall be included, and it is reasonable to expect that the best counsels will proceed from the best men. Megabyzus accordingly advanced this opinion. Darius expressed his opinion the third, saying: "In what Megabyzus has said concerning the people, he appears to me to have spoken rightly; but concerning an oligarchy, not so. For if three forms are proposed, and each of these which I allude to the best in its kind, the best democracy, and oligarchy, and monarchy, I affirm that the last is far superior. For nothing can be found better than one man, who is the best; since acting upon equally wise plans, he would govern the people without blame, and would keep his designs most secret from the illaffected. But in an oligarchy, while many are exerting their energies for the public good, strong private enmities commonly spring up; for each wishing to be chief, and to carry his own opinions, they come to deep animosities one against another, from whence seditions arise; and from seditions, murder; and from murder it results in monarchy: and thus it is proved how much this form of government is the best. But when the people rule, it is impossible but that evil should spring up; when, therefore, evil springs up, mutual enmities do not arise among the bad, but powerful combinations, for they who injure the commonwealth act in concert; and this lasts until some one of the people stands forward and puts them down; and on this account he is admired by the people, and being admired, he becomes a monarch; and in this he too shows that a monarchy is best. But to comprehend all in one word, whence came our freedom? and who gave it? was it from the people, or an oligarchy, or a monarch? My opinion, therefore, is that as we were made free by one man,

we should maintain the same kind of government; and, moreover, that we should not subvert the institutions of our ancestors, seeing they are good; for that were not well."

These three opinions were proposed, and four of the seven adhered to the last. When the opinion of Otanes, who was anxious to introduce equality among the Persians, was overruled, he thus spoke in the midst of them: "Associates, since it is evident that some one of us must be made king, either appointed by lot, or by the body of the Persians intrusting the government to whom they may choose, or by some other way; now I will not enter into competition with you; for I wish neither to govern nor be governed. But on this condition I give up all claim to the government, that neither I nor any of my posterity may be subject to any one of you.' When he had said this, and the six had agreed to these terms, he did not join in the contest, but withdrew from the assembly; and this family alone, of all the Persians, retains its liberty to this day, and yields obedience only so far as it pleases, but without transgressing the laws of the Persians. The rest of the seven consulted how they might appoint a king on the most equitable terms; and they determined that to Otanes and his posterity forever, if the kingdom should devolve on any other of the seven, should be given a Median vest yearly, by way of distinction, together with all such presents as are accounted most honourable among the Persians. They decreed that these things should be given him for this reason, because he first advised the enterprise, and associated them together. These honours were conferred on Otanes by way of distinction. And they made the following resolutions with regard to the whole body: That every one of the seven should have liberty to enter into the palace without being introduced, unless the king should happen to be in bed with one of his wives; and that the king should not be allowed to marry a wife out of any other family than of the conspirators. With regard to the kingdom, they came to the following determination: that he whose horse should first neigh in the suburbs at sunrise, while they were mounted, should have the kingdom.

Darius had a groom, a shrewd man, whose name was Ebares; to this person, when the assembly had broken up, Darius spoke as follows: "Ebares, we have determined with respect to the kingdom to do in this manner: he whose horse shall neigh first at sunrise, when we ourselves are mounted, is to have the kingdom. Now therefore, if you have any ingenuity, contrive that I may obtain this honour, and not another." Ebares answered: "If, sir, it indeed depends on