[3.81] Such were the sentiments of Otanes. Megabyzus spoke next, and advised the setting up of an oligarchy:- "In all that Otanes has said to persuade you to put down monarchy," he observed, "I fully concur; but his recommendation that we should call the people to power seems to me not the best advice. For there is nothing so void of understanding, nothing so full of wantonness, as the unwieldy rabble. It were folly not to be borne, for men, while seeking to escape the wantonness of a tyrant, to give themselves up to the wantonness of a rude unbridled mob. The tyrant, in all his doings, at least knows what is he about, but a mob is altogether devoid of knowledge; for how should there be any knowledge in a rabble, untaught, and with no natural sense of what is right and fit? It rushes wildly into state affairs with all the fury of a stream swollen in the winter, and confuses everything. Let the enemies of the Persians be ruled by democracies; but let us choose out from the citizens a certain number of the worthiest, and put the government into their hands. For thus both we ourselves shall be among the governors, and power being entrusted to the best men, it is likely that the best counsels will prevail in the state." [3.82] This was the advice which Megabyzus gave, and after him Darius came forward, and spoke as follows:- "All that Megabyzus said against democracy was well said, I think; but about oligarchy he did not speak advisedly; for take these three forms of government - democracy, oligarchy, and monarchy - and let them each be at their best, I maintain that monarchy far surpasses the other two. What government can possibly be better than that of the very best man in the whole state? The counsels of such a man are like himself, and so he governs the mass of the people to their heart's content; while at the same time his measures against evil-doers are kept more secret than in other states. Contrariwise, in oligarchies, where men vie with each other in the service of the commonwealth, fierce enmities are apt to arise between man and man, each wishing to be leader, and to carry his own measures; whence violent quarrels come, which lead to open strife, often ending in bloodshed. Then monarchy is sure to follow; and this too shows how far that rule surpasses all others. Again, in a democracy, it is impossible but that there will be malpractices: these malpractices, however, do not lead to enmities, but to close friendships, which are formed among those engaged in them, who must hold well together to carry on their villainies. And so things go on until a man stands forth as champion of the commonalty, and puts down the evil-doers. Straightway the author of so great a service is admired by all, and from being admired soon comes to be appointed king; so that here too it is plain that monarchy is the best government. Lastly, to sum up all in a word, whence, I ask, was it that we got the freedom which we enjoy? - did democracy give it us, or oligarchy, or a monarch? As a single man recovered our freedom for us, my sentence is that we keep to the rule of one. Even apart from this, we ought not to change the laws of our forefathers when they work fairly; for to do so is not well." [3.83] Such were the three opinions brought forward at this meeting; the four other Persians voted in favour of the last. Otanes, who wished to give his countrymen a democracy, when he found the decision against him, arose a second time, and spoke thus before the assembly:- "Brother conspirators, it is plain that the king who is to be chosen will be one of ourselves, whether we make the choice by casting lots for the prize, or by letting the people decide which of us they will have to rule over them, in or any other way. Now, as I have neither a mind to rule nor to be ruled, I shall not enter the lists with you in this matter. I withdraw, however, on one condition - none of you shall claim to exercise rule over me or my seed for ever." The six agreed to these terms, and Otanes withdraw and stood aloof from the contest. And still to this day the family of Otanes continues to be the only free family in Persia; those who belong to it submit to the rule of the king only so far as they themselves choose; they are bound, however, to observe the laws of the land like the other Persians. [3.84] After this the six took counsel together, as to the fairest way of setting up a king: and first, with respect to Otanes, they resolved, that if any of their own number got the kingdom, Otanes and his seed after him should receive year by year, as a mark of special honour, a Median robe, and all such other gifts as are accounted the most honourable in Persia. And these they resolved to give him, because he was the man who first planned the outbreak, and who brought the seven together. These privileges, therefore, were assigned specially to Otanes. The following were made common to them all:- It was to be free to each, whenever he pleased, to enter the palace unannounced, unless the king were in the company of one of his wives; and the king was to be bound to marry into no family excepting those of the conspirators. Concerning the appointment of a king, the resolve to which they came was the following:- They would ride out together next morning into the skirts of the city, and he whose steed first neighed after the sun was up should have the kingdom. [3.85] Now Darius had a groom, a sharp-witted knave, called Oebares. After the meeting had broken up, Darius sent for him, and said, "Oebares, this is the way in which the king is to be chosen - we are to mount our horses, and the man whose horse first neighs after the sun is up is to have the kingdom. If then you have any cleverness, contrive a plan whereby the prize may fall to us, and not go to another." "Truly, master," Oebares answered, "if it depends on this whether thou shalt be king or no, set thine heart at ease, and fear nothing: I have a charm which is sure not to fail." "If thou hast really aught of the kind," said Darius, "hasten to get it ready. The matter does not brook delay, for the trial is to be to-morrow." So Oebares when he heard that, did as follows:- When night came, he took one of the mares, the chief favourite of the horse which Darius rode, and tethering it in the suburb, brought his master's horse to the place; then, after leading him round and round the mare several times, nearer and nearer at each circuit, he ended by letting them come together. [3.86] And now, when the morning broke, the six Persians, according to agreement, met together on horseback, and rode out to the suburb. As they went along they neared the spot where the mare was tethered the night before, whereupon the horse of Darius sprang forward and neighed. just at the same time, though the sky was clear and bright, there was a flash of lightning, followed by a thunderclap. It seemed as if the heavens conspired with Darius, and hereby inaugurated him king: so the five other nobles leaped with one accord from their steeds, and bowed down before him and owned him for their king. [3.87] This is the account which some of the Persians gave of the contrivance of Oebares; but there are others who relate the matter differently. They say that in the morning he stroked the mare with his hand, which he then hid in his trousers until the sun rose and the horses were about to start, when he suddenly drew his hand forth and put it to the nostrils of his master's horse, which immediately snorted and neighed. [3.88] Thus was Darius, son of Hystaspes, appointed king; and, except the Arabians, all they of Asia were subject to him; for Cyrus, and after him Cambyses, had brought them all under. The Arabians were never subject as slaves to the Persians, but had a league of friendship with them from the time when they brought Cambyses on his way as he went into Egypt; for had they been unfriendly the Persians could never have made their invasion. And now Darius contracted marriages of the first rank, according to the notions of the Persians: to wit, with two daughters of Cyrus, Atossa and Artystone; of whom, Atossa had been twice married before, once to Cambyses, her brother, and once to the Magus, while the other, Artystone, was a virgin. He married also Parmys, daughter of Smerdis, son of Cyrus; and he likewise took to wife the daughter of Otanes, who had made the discovery about the Magus. And now when his power was established firmly throughout all the kingdoms, the first thing that he did was to set up a carving in stone, which showed a man mounted upon a horse, with an inscription in these words following:- "Darius, son of Hystaspes, by aid of his good horse" (here followed the horse's name), "and of his good groom Oebares, got himself the kingdom of the Persians." [3.89] This he set up in Persia; and afterwards he proceeded to establish twenty governments of the kind which the Persians call satrapies, assigning to each its governor, and fixing the tribute which was to be paid him by the several nations. And generally he joined together in one satrapy the nations that were neighbours, but sometimes he passed over the nearer tribes, and put in their stead those which were more remote. The following is an account of these governments, and of the yearly tribute which they paid to the king:- Such as brought their tribute in silver were ordered to pay according to the Babylonian talent; while the Euboic was the standard measure for such as brought gold. Now the Babylonian talent contains seventy Euboic minae. During all the reign of Cyrus, and afterwards when Cambyses ruled, there were no fixed tributes, but the nations severally brought gifts to the king. On account of this and other like doings, the Persians say that Darius was a huckster, Cambyses a master, and Cyrus a father; for Darius looked to making a gain in everything; Cambyses was harsh and reckless; while Cyrus was gentle, and procured them all manner of goods. [3.90] The Ionians, the Magnesians of Asia, the Aeolians, the Carians, the Lycians, the Milyans, and the Pamphylians, paid their tribute in a single sum, which was fixed at four hundred talents of silver. These formed together the first satrapy. The Mysians, Lydians, Lasonians, Cabalians, and Hygennians paid the sum of five hundred talents. This was the second satrapy. The Hellespontians, of the right coast as one enters the straits, the Phrygians, the Asiatic Thracians, the Paphlagonians, the Mariandynians' and the Syrians paid a tribute of three hundred and sixty talents. This was the third satrapy. The Cilicians gave three hundred and sixty white horses, one for each day in the year, and five hundred talents of silver. Of this sum one hundred and forty talents went to pay the cavalry which guarded the country, while the remaining three hundred and sixty were received by Darius. This was the fourth satrapy. [3.91] The country reaching from the city of Posideium (built by Amphilochus, son of Amphiaraus, on the confines of Syria and Cilicia) to the borders of Egypt, excluding therefrom a district which belonged to Arabia and was free from tax, paid a tribute of three hundred and fifty talents. All Phoenicia, Palestine Syria, and Cyprus, were herein contained. This was the fifth satrapy. From Egypt, and the neighbouring parts of Libya, together with the towns of Cyrene and Barca, which belonged to the Egyptian satrapy, the tribute which came in was seven hundred talents. These seven hundred talents did not include the profits of the fisheries of Lake Moeris, nor the corn furnished to the troops at Memphis. Corn was supplied to 120,000 Persians, who dwelt at Memphis in the quarter called the White Castle, and to a number of auxiliaries. This was the sixth satrapy. The Sattagydians, the Gandarians, the Dadicae, and the Aparytae, who were all reckoned together, paid a tribute of a hundred and seventy talents. This was the seventh satrapy. Susa, and the other parts of Cissia, paid three hundred talents. This was the eighth satrapy. [3.92] From Babylonia, and the rest of Assyria, were drawn a thousand talents of silver, and five hundred boy-eunuchs. This was the ninth satrapy. Agbatana, and the other parts of Media, together with the Paricanians and Orthocorybantes, paid in all four hundred and fifty talents. This was the tenth satrapy. The Caspians, Pausicae, Pantimathi, and Daritae, were joined in one government, and paid the sum of two hundred talents. This was the eleventh satrapy. From the Bactrian tribes as far as the Aegli the tribute received was three hundred and sixty talents. This was the twelfth satrapy. [3.93] From Pactyica, Armenia, and the countries reaching thence to the Euxine, the sum drawn was four hundred talents. This was the thirteenth satrapy. The Sagartians, Sarangians, Thamanaeans, Utians, and Mycians, together with the inhabitants of the islands in the Erythraean sea, where the king sends those whom he banishes, furnished altogether a tribute of six hundred talents. This was the fourteenth satrapy. The Sacans and Caspians gave two hundred and fifty talents. This was the fifteenth satrapy. The Parthians, Chorasmians, Sogdians, and Arians, gave three hundred. This was the sixteenth satrapy. [3.94] The Paricanians and Ethiopians of Asia furnished a tribute of four hundred talents. This was the seventeenth satrapy. The Matienians, Saspeires, and Alarodians were rated to pay two hundred talents. This was the eighteenth satrapy. The Moschi, Tibareni, Macrones, Mosynoeci, and Mares had to pay three hundred talents. This was the nineteenth satrapy. The Indians, who are more numerous than any other nation with which we are acquainted, paid a tribute exceeding that of every other people, to wit, three hundred and sixty talents of gold-dust. This was the twentieth satrapy. [3.95] If the Babylonian money here spoken of be reduced to the Euboic scale, it will make nine thousand five hundred and forty such talents; and if the gold be reckoned at thirteen times the worth of silver, the Indian gold-dust will come to four thousand six hundred and eighty talents. Add these two amounts together and the whole revenue which came in to Darius year by year will be found to be in Euboic money fourteen thousand five hundred and sixty talents, not to mention parts of a talent. [3.96] Such was the revenue which Darius derived from Asia and a small part of Libya. Later in his reign the sum was increased by the tribute of the islands, and of the nations of Europe as far as Thessaly. The Great King stores away the tribute which he receives after this fashion - he melts it down, and, while it is in a liquid state, runs it into earthen vessels, which are afterwards removed, leaving the metal in a solid mass. When money is wanted, he coins as much of this bullion as the occasion requires. [3.97] Such then were the governments, and such the amounts of tribute at which they were assessed respectively. Persia alone has not been reckoned among the tributaries - and for this reason, because the country of the Persians is altogether exempt from tax. The following peoples paid no settled tribute, but brought gifts to the king: first, the Ethiopians bordering upon Egypt, who were reduced by Cambyses when he made war on the long-lived Ethiopians, and who dwell about the sacred city of Nysa, and have festivals in honour of Bacchus. The grain on which they and their next neighbours feed is the same as that used by the Calantian Indians. Their dwelling-houses are under ground. Every third year these two nations brought - and they still bring to my day - two choenices of virgin gold, two hundred logs of ebony, five Ethiopian boys, and twenty elephant tusks. The Colchians, and the neighbouring tribes who dwell between them and the Caucasus - for so far the Persian rule reaches, while north of the Caucasus no one fears them any longer - undertook to furnish a gift, which in my day was still brought every fifth year, consisting of a hundred boys, and the same number of maidens. The Arabs brought every year a thousand talents of frankincense. Such were the gifts which the king received over and above the tribute-money. [3.98] The way in which the Indians get the plentiful supply of gold which enables them to furnish year by year so vast an amount of gold-dust to the kind is the following:- eastward of India lies a tract which is entirely sand. Indeed of all the inhabitants of Asia, concerning whom anything certain is known, the Indians dwell the nearest to the east, and the rising of the sun. Beyond them the whole country is desert on account of the sand. The tribes of Indians are numerous, and do not all speak the same language - some are wandering tribes, others not. They who dwell in the marshes along the river live on raw fish, which they take in boats made of reeds, each formed out of a single joint. These Indians wear a dress of sedge, which they cut in the river and bruise; afterwards they weave it into mats, and wear it as we wear a breast-plate. [3.99] Eastward of these Indians are another tribe, called Padaeans, who are wanderers, and live on raw flesh. This tribe is said to have the following customs:- If one of their number be ill, man or woman, they take the sick person, and if he be a man, the men of his acquaintance proceed to put him to death, because, they say, his flesh would be spoilt for them if he pined and wasted away with sickness. The man protests he is not ill in the least; but his friends will not accept his denial - in spite of all he can say, they kill him, and feast themselves on his body. So also if a woman be sick, the women, who are her friends, take her and do with her exactly the same as the men. If one of them reaches to old age, about which there is seldom any question, as commonly before that time they have had some disease or other, and so have been put to death - but if a man, notwithstanding, comes to be old, then they offer him in sacrifice to their gods, and afterwards eat his flesh. [3.100] There is another set of Indians whose customs are very different. They refuse to put any live animal to death, they sow no corn, and have no dwelling-houses. Vegetables are their only food. There is a plant which grows wild in their country, bearing seed, about the size of millet-seed, in a calyx: their wont is to gather this seed and having boiled it, calyx and all, to use it for food. If one of them is attacked with sickness, he goes forth into the wilderness, and lies down to die; no one has the least concern either for the sick or for the dead.