Darius the Great

Position of Histiæus.

His uneasiness.

Histiæus was very ill at ease in the possession of his forced elevation and grandeur at Susa. He enjoyed great distinction there, it is true, and a life of ease and luxury, but he wished for independence and authority. He was, accordingly, very desirous to get back to his former sphere of activity and power in Asia Minor. After revolving in his mind the various plans which occurred to him for accomplishing this purpose, he at last decided on inducing Aristagoras to revolt in Ionia, and then attempting to persuade Darius to send him on to quell the revolt. When once in Asia Minor, he would join the rebellion, and bid Darius defiance.

The first thing to be done was to contrive some safe and secret way to communicate with Aristagoras. This he effected in the following manner: There was a man in his court who was afflicted with some malady of the eyes. Histiæus told him that if he would put himself under his charge he could effect a cure. It would be necessary, he said, that the man should have his head shaved and scarified; that is, punctured with a sharp instrument, previously dipped in some medicinal compound. Then, after some further applications should have been made, it would be necessary for the patient to go to Ionia, in Asia Minor, where there was a physician who would complete the cure.

Singular mode of communication.

The patient consented to this proposal. The head was shaved, and Histiæus, while pretending to scarify it, pricked into the skin – as sailors tattoo anchors on their arms – by means of a needle and a species of ink which had probably no great medicinal virtue, the words of a letter to Aristagoras, in which he communicated to him fully, though very concisely, the particulars of his plan. He urged Aristagoras to revolt, and promised that, if he would do so, he would come on, himself, as soon as possible, and, under pretense of marching to suppress the rebellion, he would really join and aid it.

Its success.

As soon as he had finished pricking this treasonable communication into the patient's skin, he carefully enveloped the head in bandages, which, he said, must on no account be disturbed. He kept the man shut up, besides, in the palace, until the hair had grown, so as effectually to conceal the writing, and then sent him to Ionia to have the cure perfected. On his arrival at Ionia he was to find Aristagoras, who would do what further was necessary. Histiæus contrived, in the mean time, to send word to Aristagoras by another messenger, that, as soon as such a patient should present himself, Aristagoras was to shave his head. He did so, and the communication appeared. We must suppose that the operations on the part of Aristagoras for the purpose of completing the cure consisted, probably, in pricking in more ink, so as to confuse and obliterate the writing.

Revolt of Aristagoras.

Feigned indignation of Histiæus.

Aristagoras was on the eve of throwing off the Persian authority when he received this communication. It at once decided him to proceed. He organized his forces and commenced his revolt. As soon as the news of this rebellion reached Susa, Histiæus feigned great indignation, and earnestly entreated Darius to commission him to go and suppress it. He was confident, he said, that he could do it in a very prompt and effectual manner. Darius was at first inclined to suspect that Histiæus was in some way or other implicated in the movement; but these suspicions were removed by the protestations which Histiæus made, and at length he gave him leave to proceed to Miletus, commanding him, however, to return to Susa again as soon as he should have suppressed the revolt.

The Ionian rebellion.

Its failure.

Death of Histiæus.

When Histiæus arrived in Ionia he joined Aristagoras, and the two generals, leaguing with them various princes and states of Greece, organized a very extended and dangerous rebellion, which it gave the troops of Darius infinite trouble to subdue. We can not here give an account of the incidents and particulars of this war. For a time the rebels prospered, and their cause seemed likely to succeed; but at length the tide turned against them. Their towns were captured, their ships were taken and destroyed, their armies cut to pieces. Histiæus retreated from place to place, a wretched fugitive, growing more and more distressed and destitute every day. At length, as he was flying from a battle field, he arrested the arm of a Persian, who was pursuing him with his weapon upraised, by crying out that he was Histiæus the Milesian. The Persian, hearing this, spared his life, but took him prisoner, and delivered him to Artaphernes. Histiæus begged very earnestly that Artaphernes would send him to Darius alive, in hopes that Darius would pardon him in consideration of his former services at the bridge of the Danube. This was, however, exactly what Artaphernes wished to prevent; so he crucified the wretched Histiæus at Sardis, and then packed his head in salt and sent it to Darius.

Chapter XI.

The Invasion of Greece and theBattle of Marathon

B.C. 512-490

Great battles.

In the history of a great military conqueror, there seems to be often some one great battle which in importance and renown eclipses all the rest. In the case of Hannibal it was the battle of Cannæ, in that of Alexander the battle of Arbela. Cæsar's great conflict was at Pharsalia, Napoleon's at Waterloo. Marathon was, in some respects, Darius's Waterloo. The place is a beautiful plain, about twelve miles north of the great city of Athens. The battle was the great final contest between Darius and the Greeks, which, both on account of the awful magnitude of the conflict, and the very extraordinary circumstances which attended it, has always been greatly celebrated among mankind.

Progress of the Persian empire.

Condition of the Persian empire.

Plans of Darius.

The whole progress of the Persian empire, from the time of the first accession of Cyrus to the throne, was toward the westward, till it reached the confines of Asia on the shores of the Ægean Sea. All the shores and islands of this sea were occupied by the states and the cities of Greece. The population of the whole region, both on the European and Asiatic shores, spoke the same language, and possessed the same vigorous, intellectual, and elevated character. Those on the Asiatic side had been conquered by Cyrus, and their countries had been annexed to the Persian empire. Darius had wished very strongly, at the commencement of his reign, to go on in this work of annexation, and had sent his party of commissioners to explore the ground, as is related in a preceding chapter. He had, however, postponed the execution of his plans, in order first to conquer the Scythian countries north of Greece, thinking, probably, that this would make the subsequent conquest of Greece itself more easy. By getting a firm foothold in Scythia, he would, as it were, turn the flank of the Grecian territories, which would tend to make his final descent upon them more effectual and sure.

Persian power in Thrace.

This plan, however, failed; and yet, on his retreat from Scythia, Darius did not withdraw his armies wholly from the European side of the water. He kept a large force in Thrace, and his generals there were gradually extending and strengthening their power, and preparing for still greater conquests. They attempted to extend their dominion, sometimes by negotiations, and sometimes by force, and they were successful and unsuccessful by turns, whichever mode they employed.

Attempted negotiation with Macedon.

One very extraordinary story is told of an attempted negotiation with Macedon, made with a view of bringing that kingdom, if possible, under the Persian dominion, without the necessity of a resort to force. The commanding general of Darius's armies in Thrace, whose name, as was stated in the last chapter, was Megabyzus, sent seven Persian officers into Macedon, not exactly to summon the Macedonians, in a peremptory manner, to surrender to the Persians, nor, on the other hand, to propose a voluntary alliance, but for something between the two. The communication was to be in the form of a proposal, and yet it was to be made in the domineering and overbearing manner with which the tyrannical and the strong often make proposals to the weak and defenseless.

The seven commissioners.

The seven Persians went to Macedon, which, as will be seen from the map, was west of Thrace, and to the northward of the other Grecian countries. Amyntas, the king of Macedon, gave them a very honorable reception. At length, one day, at a feast to which they were invited in the palace of Amyntas, they became somewhat excited with wine, and asked to have the ladies of the court brought into the apartment. They wished "to see them," they said. Amyntas replied that such a procedure was entirely contrary to the usages and customs of their court; but still, as he stood somewhat in awe of his visitors, or, rather, of the terrible power which the delegation represented, and wished by every possible means to avoid provoking a quarrel with them, he consented to comply with their request. The ladies were sent for. They came in, reluctant and blushing, their minds excited by mingled feelings of indignation and shame.

Their rudeness at the feast.

Stratagem of Amyntas's son.

The commissioners killed.

The Persians, becoming more and more excited and imperious under the increasing influence of the wine, soon began to praise the beauty of these new guests in a coarse and free manner, which overwhelmed the ladies with confusion, and then to accost them familiarly and rudely, and to behave toward them, in other respects, with so much impropriety as to produce great alarm and indignation among all the king's household. The king himself was much distressed, but he was afraid to act decidedly. His son, a young man of great energy and spirit, approached his father with a countenance and manner expressive of high excitement, and begged him to retire from the feast, and leave him, the son, to manage the affair. Amyntas reluctantly allowed himself to be persuaded to go, giving his son many charges, as he went away, to do nothing rashly or violently. As soon as the king was gone, the prince made an excuse for having the ladies retire for a short time, saying that they should soon return. The prince conducted them to their apartment, and then selecting an equal number of tall and smooth-faced boys, he disguised them to represent the ladies, and gave each one a dagger, directing him to conceal it beneath his robe. These counterfeit females were then introduced to the assembly in the place of those who had retired. The Persians did not detect the deception. It was evening, and, besides, their faculties were confused with the effects of the wine. They approached the supposed ladies as they had done before, with rude familiarity; and the boys, at a signal made by the prince when the Persians were wholly off their guard, stabbed and killed every one of them on the spot.

Artifice of the prince.

Megabyzus sent an embassador to inquire what became of his seven messengers; but the Macedonian prince contrived to buy this messenger off by large rewards, and to induce him to send back some false but plausible story to satisfy Megabyzus. Perhaps Megabyzus would not have been so easily satisfied had it not been that the great Ionian rebellion, under Aristagoras and Histiæus, as described in the last chapter, broke out soon after, and demanded his attention in another quarter of the realm.

Darius's anger against the Athenians.

The Ionian rebellion postponed, for a time, Darius's designs on Greece, but the effect of it was to make the invasion more certain and more terrible in the end; for Athens, which was at that time one of the most important and powerful of the Grecian cities, took a part in that rebellion against the Persians. The Athenians sent forces to aid those of Aristagoras and Histiæus, and, in the course of the war, the combined army took and burned the city of Sardis. When this news reached Darius, he was excited to a perfect phrensy of resentment and indignation against the Athenians for coming thus into his own dominions to assist rebels, and there destroying one of his most important capitals. He uttered the most violent and terrible threats against them, and, to prevent his anger from getting cool before the preparations should be completed for vindicating it, he made an arrangement, it was said, for having a slave call out to him every day at table, "Remember the Athenians!"

Civil dissensions in Greece.

The tyrants.

It was a circumstance favorable to Darius's designs against the states of Greece that they were not united among themselves. There was no general government under which the whole naval and military force of that country could be efficiently combined, so as to be directed, in a concentrated and energetic form, against a common enemy. On the other hand, the several cities formed, with the territories adjoining them, so many separate states, more or less connected, it is true, by confederations and alliances, but still virtually independent, and often hostile to each other. Then, besides these external and international quarrels, there was a great deal of internal dissension. The monarchical and the democratic principle were all the time struggling for the mastery. Military despots were continually rising to power in the various cities, and after they had ruled, for a time, over their subjects with a rod of iron, the people would rise in rebellion and expel them from their thrones. These revolutions were continually taking place, attended, often, by the strangest and most romantic incidents, which evinced, on the part of the actors in them, that extraordinary combination of mental sagacity and acumen with childish and senseless superstition so characteristic of the times.

Periander.

His message to a neighboring potentate.

Periander's intolerable tyranny.

It is not surprising that the populace often rebelled against the power of these royal despots, for they seem to have exercised their power, when their interests or their passions excited them to do it, in the most tyrannical and cruel manner. One of them, it was said, a king of Corinth, whose name was Periander, sent a messenger, on one occasion, to a neighboring potentate – with whom he had gradually come to entertain very friendly relations – to inquire by what means he could most certainly and permanently secure the continuance of his power. The king thus applied to gave no direct reply, but took the messenger out into his garden, talking with him by the way about the incidents of his journey, and other indifferent topics. He came, at length, to a field where grain was growing, and as he walked along, he occupied himself in cutting off, with his sword, every head of the grain which raised itself above the level of the rest. After a short time he returned to the house, and finally dismissed the messenger without giving him any answer whatever to the application that he had made. The messenger returned to Periander, and related what had occurred. "I understand his meaning," said Periander. "I must contrive some way to remove all those who, by their talents, their influence, or their power, rise above the general level of the citizens." Periander began immediately to act on this recommendation. Whoever, among the people of Corinth, distinguished himself above the rest, was marked for destruction. Some were banished, some were slain, and some were deprived of their influence, and so reduced to the ordinary level, by the confiscation of their property, the lives and fortunes of all the citizens of the state being wholly in the despot's hands.

His wife Melissa.

The ghost of Melissa.

This same Periander had a wife whose name was Melissa. A very extraordinary tale is related respecting her, which, though mainly fictitious, had a foundation, doubtless, in fact, and illustrates very remarkably the despotic tyranny and the dark superstition of the times. Melissa died and was buried; but her garments, for some reason or other, were not burned, as was usual in such cases. Now, among the other oracles of Greece, there was one where departed spirits could be consulted. It was called the oracle of the dead. Periander, having occasion to consult an oracle in order to find the means of recovering a certain article of value which was lost, sent to this place to call up and consult the ghost of Melissa. The ghost appeared, but refused to answer the question put to her, saying, with frightful solemnity,

"I am cold; I am cold; I am naked and cold. My clothes were not burned; I am naked and cold."

A great sacrifice.

When this answer was reported to Periander, he determined to make a great sacrifice and offering, such as should at once appease the restless spirit. He invited, therefore, a general assembly of the women of Corinth to witness some spectacle in a temple, and when they were convened, he surrounded them with his guards, seized them, stripped them of most of their clothing, and then let them go free. The clothes thus taken were then all solemnly burned, as an expiatory offering, with invocations to the shade of Melissa.

The account adds, that when this was done, a second messenger was dispatched to the oracle of the dead, and the spirit, now clothed and comfortable in its grave, answered the inquiry, informing Periander where the lost article might be found.

The reason of Periander's rudeness to the assembly of females.

The rude violence which Periander resorted to in this case seems not to have been dictated by any particular desire to insult or injure the women of Corinth, but was resorted to simply as the easiest and most convenient way of obtaining what he needed. He wanted a supply of valuable and costly female apparel, and the readiest mode of obtaining it was to bring together an assembly of females dressed for a public occasion, and then disrobe them. The case only shows to what an extreme and absolute supremacy the lofty and domineering spirit of ancient despotism attained.

Labda the cripple.

Prediction in respect to her progeny.

It ought, however, to be related, in justice to these abominable tyrants, that they often evinced feelings of commiseration and kindness; sometimes, in fact, in very singular ways. There was, for example, in one of the cities, a certain family that had obtained the ascendency over the rest of the people, and had held it for some time as an established aristocracy, taking care to preserve their rank and power from generation to generation, by intermarrying only with one another. At length, in one branch of the family, there grew up a young girl named Labda, who had been a cripple from her birth, and, on account of her deformity, none of the nobles would marry her. A man of obscure birth, however, one of the common people, at length took her for his wife. His name was Eetion. One day, Eetion went to Delphi to consult an oracle, and as he was entering the temple, the Pythian4 called out to him, saying that a stone should proceed from Labda which should overwhelm tyrants and usurpers, and free the state. The nobles, when they heard of this, understood the prediction to mean that the destruction of their power was, in some way or other, to be effected by means of Labda's child, and they determined to prevent the fulfillment of the prophecy by destroying the babe itself so soon as it should be born.

Conspiracy to destroy Labda's child.

They accordingly appointed ten of their number to go to the place where Eetion lived and kill the child. The method which they were to adopt was this: They were to ask to see the infant on their arrival at the house, and then it was agreed that whichever of the ten it was to whom the babe was handed, he should dash it down upon the stone floor with all his force, by which means it would, as they supposed, certainly be killed.

Its failure.

This plan being arranged, the men went to the house, inquired, with hypocritical civility, after the health of the mother, and desired to see the child. It was accordingly brought to them. The mother put it into the hands of one of the conspirators, and the babe looked up into his face and smiled. This mute expression of defenseless and confiding innocence touched the murderer's heart. He could not be such a monster as to dash such an image of trusting and happy helplessness upon the stones. He looked upon the child, and then gave it into the hands of the one next to him, and he gave it to the next, and thus it passed through the hands of all the ten. No one was found stern and determined enough to murder it, and at last they gave the babe back to its mother and went away.

The child secreted.

Fulfillment of the oracle.

The sequel of this story was, that the conspirators, when they reached the gate, stopped to consult together, and after many mutual criminations and recriminations, each impugning the courage and resolution of the rest, and all joining in special condemnation of the man to whom the child had at first been given, they went back again, determined, in some way or other, to accomplish their purpose. But Labda had, in the mean time, been alarmed at their extraordinary behavior, and had listened, when they stopped at the gate, to hear their conversation. She hastily hid the babe in a corn measure; and the conspirators, after looking in every part of the house in vain, gave up the search, supposing that their intended victim had been hastily sent away. They went home, and not being willing to acknowledge that their resolution had failed at the time of trial, they agreed to say that their undertaking had succeeded, and that the child had been destroyed. The babe lived, however, and grew up to manhood, and then, in fulfillment of the prediction announced by the oracle, he headed a rebellion against the nobles, deposed them from their power, and reigned in their stead.

Hippias of Athens.

His barbarous cruelty.

Hippias among the Persians.

One of the worst and most reckless of the Greek tyrants of whom we have been speaking was Hippias of Athens. His father, Pisistratus, had been hated all his life for his cruelties and his crimes; and when he died, leaving two sons, Hippias and Hipparchus, a conspiracy was formed to kill the sons, and thus put an end to the dynasty. Hipparchus was killed, but Hippias escaped the danger, and seized the government himself alone. He began to exercise his power in the most cruel and wanton manner, partly under the influence of resentment and passion, and partly because he thought his proper policy was to strike terror into the hearts of the people as a means of retaining his dominion. One of the conspirators by whom his brother had been slain, accused Hippias's warmest and best friends as his accomplices in that deed, in order to revenge himself on Hippias by inducing him to destroy his own adherents and supporters. Hippias fell into the snare; he condemned to death all whom the conspirator accused, and his reckless soldiers executed his friends and foes together. When any protested their innocence, he put them to the torture to make them confess their guilt. Such indiscriminate cruelty only had the effect to league the whole population of Athens against the perpetrator of it. There was at length a general insurrection against him, and he was dethroned. He made his escape to Sardis, and there tendered his services to Artaphernes, offering to conduct the Persian armies to Greece, and aid them in getting possession of the country, on condition that, if they succeeded, the Persians would make him the governor of Athens. Artaphernes made known these offers to Darius, and they were eagerly accepted. It was, however, very impolitic to accept them. The aid which the invaders could derive from the services of such a guide, were far more than counterbalanced by the influence which his defection and the espousal of his cause by the Persians would produce in Greece. It banded the Athenians and their allies together in the most enthusiastic and determined spirit of resistance, against a man who had now added the baseness of treason to the wanton wickedness of tyranny.

Wars between the Grecian states.

Quarrel between Athens and Ægina.

Besides these internal dissensions between the people of the several Grecian states and their kings, there were contests between one state and another, which Darius proposed to take advantage of in his attempts to conquer the country. There was one such war in particular, between Athens and the island of Ægina, on the effects of which, in aiding him in his operations against the Athenians, Darius placed great reliance. Ægina was a large and populous island not far from Athens. In accounting for the origin of the quarrel between the two states, the Greek historians relate the following marvelous story: