Euhemerus (Ancient Greek: Εὐήμερος [Euhēmeros], "happy; prosperous") (late 4th century BC) was a Greek mythographer at the court of Cassander, the king of Macedon. Euhemerus' birthplace is disputed, with Messina in Sicily as the most probable location, while others champion Chios, or Tegea.

Life[link]

Little is known about Euhemerus's life, and his birthplace is disputed. Classical writers such as Diodorus Siculus,^[1] Plutarch,^[2] and Polybius,^[3] maintained that Euhemerus was a Messenian, but did not specify whether he came from the Peloponnesian or the Sicilian Messene, which was an ancient Greek colony. Other ancient testimonies placed his birth at Chios, Tegea (Pseudo-Plutarch, Plac. Phil.), or Agrigentum (Clement of Alexandria, Protrept.; Arnobius, Adv. Gent.). Most modern scholars however generally agree that Euhemerus came from the Sicilian Messene (Messina).^[4] Diodorus Siculus is one of the very few sources which provides other details about Euhemerus' life. According to Diodorus,^[5] Euhemerus was a personal friend of Cassander, king of Macedonia (c. 305 – 297 BC) and the most prominent mythographer for the Macedonian court. Sometime in the early 3rd century BC Euhemerus wrote his main work Sacred History ("Hiera Anagraphê").

[edit] Euhemerus' Sacred History

Only quoted fragments remain from Euhemerus' main work, Sacred History. Diodorus Siculus included fragments from Euhemerus’ writings in the Arabian geography of his fifth book and in the mythology of his sixth book.^[6] The sixth book of Diodorus’ Bibliotheca is lost, but Eusebius cites a fragment from it at length in his Praeparatio Evangelica.^[7] The ancient Roman writer Ennius first translated Euhemerus' work into Latin, but this translation is also lost. Lactantius however in the 3rd century AD included substantial references to Ennius' translation in the first book of his Divine Institutes.^[8] Various other fragments of importance also found in the later literature of Augustine of Hippo.^[9] From these extant fragments and references, modern scholars have been able to "compile what is presumably a fairly complete picture of Euhemerus’ work".^[10]

Euhemerus' work may have taken the form of a philosophical fictionalized travelogue, universally accepted today as a philosophical Romance, incorporating imagined archaic inscriptions, which his literary persona claimed to have found during his travels. Euhemerus claims to have traveled to a group of islands in the waters off Arabia. One of these, Panchaea, is home to a utopian society made up of a number of different ethnic tribes. His critique of tradition is epitomized in a register of the births and deaths of many of the gods, which his narrator persona discovered inscribed on a golden pillar in a temple of Zeus Triphylius on the invented island of Panchaea;^[11] he claimed to have reached the island on a voyage down the Red Sea round the coast of Arabia, undertaken at the request of Cassander of Macedon, according to the Christian historian of the fourth century AD, Eusebius of Caesarea. Euhemerus references a rational island utopia. The ancient Hellenic tradition of a distant Golden Age, of Hesiod's depiction of human happiness before the gift of Pandora, of the mythic convention of idealized Hyperboreans, made concrete in the legendary figure of the Scythian philosopher-hero Anacharsis, or the idealized "Meropes" of Theopompus had been recently enriched by contacts with India.^[12] Euhemerus apparently systematized a method of interpreting the popular myths, which was consistent with the attempts of Hellenistic culture to explain traditional religious beliefs in terms of a rational naturalism. Euhemerus asserted that the Greek gods had been originally kings, heroes and conquerors, or benefactors to men, who had thus earned a claim to the veneration of their subjects. Zeus for example, was according to him, a king of Crete, who had been a great conqueror; the tomb of Zeus was shown to visitors near Knossos, perhaps engendering or enhancing among the traditionalists the reputation of Cretans as liars.^[13]

Euhemerism[link]

Euhemerus has become known chiefly for a rationalizing method of interpretation, known as "Euhemerism", which treats mythological accounts as a reflection of historical events, or mythological characters as historical personages but which were shaped, exaggerated or altered by retelling and traditional mores. In more recent literature of myth, such as in Bulfinch's Mythology, Euhemerism is called the "Historical Interpretation" of mythology.^[14] Euhemerism is defined in modern academic literature as the theory that myths are distorted accounts of real historical events.^[15] Euhemerus was not the first to attempt to rationalize mythology through history, as euhemeristic views are found in earlier writers, including Xenophanes, Herodotus, Hecataeus of Abdera and Ephorus.^[16][17] However Euhemerus is credited as having developed the theory in application to all myths, considering mythology to be "history in disguise".^[18] In a scene described in Plato's Phaedrus, Socrates offers a euhemeristic interpretation of a myth concerning Boreas and Orithyia:

Thus in Socrates' euhemeristic approach of the myth of Boreas abducting Orithyia, he rationalizes the story of Boreas, the northern wind, as having pushed Orithyia off the rock cliffs through the equation of Boreas with a natural gush of wind and the acceptance of Orithyia as a historical personage. However Socrates, despite holding some euhemeristic views, mocked the concept that all myths could be rationalized, noting that the mythical creatures of "absurd forms" such as Centaurs and the Chimera could not easily be explained.^[20]

In the ancient skeptic philosophical tradition of Theodorus of Cyrene and the Cyrenaics, Euhemerus forged a new method of interpretation for the contemporary religious beliefs. Though his work is lost, the reputation of Euhemerus was that he believed that much of Greek mythology could be interpreted as natural or historical events subsequently given supernatural characteristics through distortion or retelling. Subsequently Euhemerus was considered to be an atheist by his opponents, most notably Callimachus.^[21]

Deification[link]

Euhemerus' views were rooted in the deification of men, usually kings, into Gods through apotheosis. In numerous ancient cultures, kings were exalted or venerated into the status of divine beings and worshipped after their death, or sometimes even while they ruled. Dion, the tyrant ruler of Syracuse in Sicily was deified while he was alive and modern scholars consider his apotheosis to have influenced Euhemerus' views on the origin of all Gods.^[22] Euhemerus was also living during the contemporaneous deification of the Seleucids and "pharaoization" of the Ptolemies in a fusion of Hellenic and native Egyptian traditions.

Tomb of Zeus[link]

Euhemerus argued that Zeus was a mortal king who died on Crete, and that his tomb could still be found there with the inscription bearing his name.^[23] This claim however did not originate with Euhemerus, as the general sentiment of Crete during the time of Epimenides of Knossos (c. 600 BC) was that Zeus was buried somewhere in Crete. For this reason, the Cretans were often considered atheists, and Epimenides called them all liars (see Epimenides paradox). Callimachus, an opponent of Euhemerus' views on mythology argued that Zeus' Cretan tomb was fabricated, and that he was eternal:

A later Latin scholia on the Hymns of Callimachus, attempted to account for the tomb of Zeus. According to the scholia, the original tomb inscription read: "the tomb Minos, the son of Jupiter" but overtime the words "Minos, the son" wore away only leaving "the tomb of Jupiter", which had misled the Cretans into thinking that Zeus had died and was buried there.^[25]

Influenced by Euhemerus, Porphyry in the 3rd century AD claimed that Pythagoras had discovered the tomb of Zeus on Crete and written on the tomb's surface an inscription reading "Here died and was buried Zan, whom they call Zeus".^[26] Varro also wrote about the tomb of Zeus, but few accounts could agree of its precise location on Crete.

Euhemerism and Christians[link]

Hostile to paganism, the early Christians, such as the Church Fathers embraced euhemerism in attempt to undermine the validity of pagan Gods.^[27] The usefulness of euhemerist views to early Christian apologists may be summed up in Clement of Alexandria's triumphant cry in Cohortatio ad gentes: "Those to whom you bow were once men like yourselves."^[28]

The Book of Wisdom[link]

The Book of Wisdom, a deuterocanonical book, has a passage, Wisdom 14:12-21, giving a euhemerist explanation of the origin of idols.

Wikisource has original text related to this article: Wisdom of Solomon

Early Christian apologists[link]

The early Christian apologists deployed the euhemerist argument to support their position that pagan mythology was merely an aggregate of fables of human invention. Cyprian, a North African convert to Christianity, wrote a short essay, De idolorum vanitate (On the Vanity of Idols) in 247 AD that assumes the euhemeristic rationale as though it needed no demonstration. Cyprian begins:

That those are no gods whom the common people worship, is known from this: they were formerly kings, who on account of their royal memory subsequently began to be adored by their people even in death. Thence temples were founded to them; thence images were sculptured to retain the countenances of the deceased by the likeness; and men sacrificed victims, and celebrated festal days, by way of giving them honour. Thence to posterity those rites became sacred, which at first had been adopted as a consolation.

Cyprian proceeds directly to examples, the apotheosis of Melicertes and Leucotheia; "The Castors [i.e. Dioscuri] die by turns, that they may live," a reference to the daily sharing back and forth of their immortality by the Heavenly Twins. "The cave of Jupiter is to be seen in Crete, and his sepulchre is shown," Cyprian says, confounding Zeus and Dionysus but showing that the Minoan cave cult was still alive in Crete in the third century AD. In his exposition, it is to Cyprian's argument to marginalize the syncretism of pagan belief, in order to emphasize the individual variety of local deities:

From this the religion of the gods is variously changed among individual nations and provinces, inasmuch as no one god is worshipped by all, but by each one the worship of its own ancestors is kept peculiar.

Eusebius in his Chronicle employed euhemerism to argue the Babylonian God Baal was a deified ruler and that the God Belus, was the first Assyrian king.^[29]

Euhemeristic views are found expressed also in Tertullian, De idololatria the Octavius of Minucius Felix and in Origen.^[30] Arnobius' dismissal of paganism in the fifth century, on rationalizing grounds, may have depended on a reading of Cyprian, with the details enormously expanded. Isidore of Seville, compiler of the most influential early medieval encyclopedia, devoted a chapter "De diis gentium"^[31] to elucidating with numerous examples and elaborated genealogies of gods, the principle drawn from Lactantius, "Quos pagani deos asserunt, homines olim fuisse produntur." ("Those whom pagans claim to be gods were once mere men.") Elaborating logically, he attempted to place these deified men in the six great periods of history as he divided it, and created mythological dynasties. Isidore's euhemeristic bent was codified in a rigid parallel with sacred history in Peter Comestor's appendix to his much translated Historia scholastica (written ca. 1160), further condensing Isidore to provide strict parallels of figures from the pagan legend, as it was now viewed in historicised narrative, and the mighty human spirits of the patriarchs of the Old Testament.^[32] Martin of Braga in his De correctione rusticorum wrote idolatry stemmed from post-deluge survivors of Noah's family who began to worship the Sun and Stars instead of God. In his view the Greek Gods were deified descendants of Noah who were once real historical personages.^[33]

Middle Ages[link]

Christian writers during the Middle Ages continued to embrace Euhemerism, such as Vincent of Beauvais, Petrus Comestor, Roger Bacon and Godfrey of Viterbo.^[34][35]

Snorri Sturluson's "euhemerism"[link]

In the Prose Edda, composed around 1220, the Christian Icelandic bard and historian Snorri Sturluson proposes that the Norse gods were originally historical war leaders and kings. Odin, the father of the gods, is introduced as a historical character living in present-day Turkey, tracing his ancestry back to Priam, the king of Troy during the Trojan War. As Odin travels north to settle in the Nordic countries, he establishes the royal families ruling in Denmark, Sweden, and Norway at the time.

Thus, while Snorri's euhemerism follows the early Christian tradition, the effect is not simply to discredit the divinity of the gods of a religion on the wane, but also (on the model of Virgil's Aeneid) to hint that the 'divinisation' was done in order to legitimize more recent Scandinavian rulers.

Euhemerism in the modern world[link]

Euhemeristic interpretations of mythology continued throughout the Early modern period from the 16th century,^[37] to modern times. In 1711, the French historian Antoine Banier in his Mythologie et la fable expliqués par l'histoire ("The mythology and fables of the ancients, explained") presented strong arguments for a euhemerist interpretation of Greek mythology.^[38] Jacob Bryant's A New System or Analysis of Ancient Mythology (1744) was also another key work on Euhemerism of the period, but argued so from a Biblical basis. Of the early 19th century, George Stanley Faber was another leading Biblical euhemerist. His work The Origin of Pagan Idolatry (1816) proposed that all the pagan nations worshipped the same gods, who were all deified men. Outside of Biblical influenced literature, some archaeologists embraced euhemerist views since they discovered legends or myths could verify archaeological findings. Heinrich Schliemann was a prominent archaeologist of the 19th century who argued myths had embedded historical truths. Schliemann was an advocate of the historical reality of places and characters mentioned in the works of Homer and claimed to have discovered artefacts of Greek mythological figures (see Mask of Agamemnon).

Herbert Spencer embraced some euhemeristic arguments in attempt to explain the anthropocentric origin of religion, through ancestor worship. Rationalizing methods of interpretation that treat some myths as traditional accounts based upon actual historical events are a continuous feature of some modern readings of mythology. The twentieth century poet and mythographer Robert Graves offered many such "euhemerist" interpretations in his telling of The White Goddess (1948) and The Greek Myths (1955). His suggestions that such myths record and justify the political and religious overthrow of earlier cult systems have been received with at least some skepticism.^{[39][40][41][42][42][43][44][45][46][47][48][49]}

See also[link]

• Palaephatus
• Prodicus of Ceos
• Leon of Pella
• Mythological kings of Sweden
• List of legendary kings of Britain
• Mythological Anglo-Saxon kings

Notes[link]

External links[link]

• Harry Thurston Peck, Harpers Dictionary of Classical Antiquities 1898: Euhemerus
• Encyclopaedia Britannica 1911: Euhemerus
• Ante-Nicene Fathers, vol V: Cyprian, "On the Vanity of Idols" e-text
• The Ancient Library

References[link]

• Smith, William. 1870. "Dictionary of Greek and Roman Biography and Mythology." (London: C. Little and J. Brown) sub "Evemerus"
• Abbé Banier's Ovid commentary Englished The Euhemerist tradition in Banier's "historical" commentaries on Ovid's Metamorphoses.
• Brown, Truesdell S. "Euhemerus and the Historians" The Harvard Theological Review 39.4 (October 1946), pp. 259–274. Includes a comprehensive redaction of the existing fragments of Euhemerus' Sacred History.

Cyrus the Great
King of Persia, King of Āryāvarta,[1][2] King of Anshan, King of Media, King of Babylon, King of Sumer and Akkad, King of the four corners of the World[3]
Reign	559 BC – 530 BC (30 years)
Born	600 BC or 576 BC
Birthplace	Anshan, Persis, Iran
Died	December, 530 BC
Place of death	Along the Syr Darya
Buried	Pasargadae
Predecessor	Cambyses I
Successor	Cambyses II
Consort	Cassandane of Persia
Offspring	Cambyses II Bardiya Artystone Atossa Unnamed unknown
Royal House	Achaemenid
Father	Cambyses I
Mother	Mandane of Media or Argoste of Persia

Cyrus II of Persia (Old Persian: ^[4] Kuruš (c. 600 BC or 576 BC–530 BC^[5]), commonly known as Cyrus the Great,^[6] also known as Cyrus the Elder, was the founder of the Achaemenid Empire.^[7] Under his rule, the empire embraced all the previous civilized states of the ancient Near East,^[7] expanded vastly and eventually conquered most of Southwest Asia and much of Central Asia, parts of Europe and the Caucasus. From the Mediterranean sea and Hellespont in the west to the Indus River in the east, Cyrus the Great created the largest empire the world had yet seen.^[8] He also pronounced one of the first historically important declarations of human rights via the Cyrus Cylinder sometime between 539-530 BCE.

The reign of Cyrus the Great lasted between 29 and 31 years. Cyrus built his empire by conquering first the Median Empire, then the Lydian Empire and eventually the Neo-Babylonian Empire. Either before or after Babylon, he led an expedition into central Asia, which resulted in major campaigns that were described as having brought "into subjection every nation without exception".^[9] Cyrus did not venture into Egypt, as he himself died in battle, fighting the Massagetae along the Syr Darya in December 530 BC.^[10][11] He was succeeded by his son, Cambyses II, who managed to add to the empire by conquering Egypt, Nubia, and Cyrenaica during his short rule.

Cyrus the Great respected the customs and religions of the lands he conquered.^[12] It is said that in universal history, the role of the Achaemenid empire founded by Cyrus lies in its very successful model for centralized administration and establishing a government working to the advantage and profit of its subjects.^[7] In fact, the administration of the empire through satraps and the vital principle of forming a government at Pasargadae were the works of Cyrus.^[13] What is sometimes referred to as the Edict of Restoration (actually two edicts) described in the Bible as being made by Cyrus the Great left a lasting legacy on the Jewish religion where because of his policies in Babylonia, he is referred to by the people of the Jewish faith, as "the anointed of the Lord" or a "Messiah".^[14][15]

Cyrus the Great is also well recognized for his achievements in human rights, politics, and military strategy, as well as his influence on both Eastern and Western civilizations. Having originated from Persis, roughly corresponding to the modern Iranian province of Fars, Cyrus has played a crucial role in defining the national identity of modern Iran.^[16][17][18] Cyrus and, indeed, the Achaemenid influence in the ancient world also extended as far as Athens, where many Athenians adopted aspects of the Achaemenid Persian culture as their own, in a reciprocal cultural exchange.^[19]

Background[link]

Etymology[link]

"I am Cyrus the king, an Achaemenid." in Old Persian, Elamite and Aramaic languages. It is carved in a column in Pasargadae.

The name Cyrus is a Latinized form derived from a Greek form of the Old Persian Kūruš. ^[20] The name and its meaning has been recorded in ancient inscriptions in different languages. The ancient Greek historians Ctesias and Plutarch noted that Cyrus was named from Kuros, the Sun, a concept which has been interpreted as meaning "like the Sun" by noting its relation to the Persian noun for sun, khor, while using -vash as a suffix of likeness.^[21] Karl Hoffmann has suggested a translation based on the meaning of an Indo-European-root "to humiliate" and accordingly "Cyrus" means "humiliator of the enemy in verbal contest."^[20] In the Persian language and specially in Iran, Cyrus's name is spelled as "کوروش بزرگ" or "Kūrošé Bozorg" which translates to Cyrus the Great. In the Bible, he is known as Koresh (Hebrew: כורש‎).^[22]

Dynastic history[link]

The four winged guardian figure representing Cyrus the Great, a bas-relief found at Pasargadae on top of which was once inscribed in three languages the sentence "I am Cyrus the king, an Achaemenian."^[23]

The Persian domination and kingdom in the Iranian plateau started by an extension of the Achaemenid dynasty, who expanded their earlier domination possibly from the 9th century BC onward. The eponymous founder of this dynasty was Achaemenes (from Old Persian Haxāmaniš). Achaemenids are "descendants of Achaemenes" as Darius the Great, the ninth king of the dynasty, traces his genealogy to him and declares "for this reason we are called Achaemenids". Achaemenes built the state Parsumash in the southwest of Iran and was succeeded by Teispes, who took the title "King of Anshan" after seizing Anshan city and enlarging his kingdom further to include Pars proper.^[7] Ancient documents^[24] mention that Teispes had a son called Cyrus I, who also succeeded his father as "king of Anshan". Cyrus I had a full brother whose name is recorded as Ariaramnes.^[7]

In 600 BC, Cyrus I was succeeded by his son Cambyses I who reigned until 559 BC. Cyrus the Great was a son of Cambyses I, who named his son after his father, Cyrus I.^[25] There are several inscriptions of Cyrus the Great and later kings that refer to Cambyses I as the "great king" and "king of Anshan". Among these are some passages in the Cyrus cylinder where Cyrus calls himself "son of Cambyses, great king, king of Anshan". Another inscription (from CM's) mentions Cambyses I as "mighty king" and "an Achaemenian", which according to bulk^[26] of scholarly opinion was engraved under Darius and considered as a later forgery by Darius.^[27] However Cambyses II's maternal grandfather Pharnaspes is named by Herodotus as "an Achaemenian" too.^[28] Xenophon's account in Cyropædia further names Cambyses's wife as Mandane and mentions Cambyses as king of Iran (ancient Persia). These agree with Cyrus's own inscriptions, as Anshan and Parsa were different names of the same land. These also agree with other non-Iranian accounts, except at one point from Herodotus stating that Cambyses was not a king but a "Persian of good family".^[29] However, in some other passages, Herodotus's account is wrong also on the name of the son of Chishpish, which he mentions as Cambyses but, according to modern scholars, should be Cyrus I.^[30]

The traditional view based on archaeological research and the genealogy given in the Behistun Inscription and by Herodotus^[7] holds that Cyrus the Great was an Achaemenian. However it has been suggested by M. Waters that Cyrus is unrelated to Achaemenes or Darius the Great and that his family was of Teispid and Anshanite origin instead of Achaemenid.^[31]

Early life[link]

The best-known date for the birth of Cyrus the Great is either 600-599 BC or 576-575 BC.^[32] Little is known of his early years, as there are only a few sources known to detail that part of his life, and they have been damaged or lost.

Herodotus's story of Cyrus's early life belongs to a genre of legends in which abandoned children of noble birth, such as Oedipus and Romulus and Remus, return to claim their royal positions. Similar to other culture's heroes and founders of great empires, folk traditions abound regarding his family background. According to Herodotus, he was the grandson of the Median king Astyages and was brought up by humble herding folk. In another version, he was presented as the son of a poor family that worked in the Median court. These folk stories are, however, contradicted by Cyrus's own testimony, according to which he was preceded as king of Persia by his father, grandfather and great-grandfather.^[33]

After the birth of Cyrus the Great, Astyages had a dream that his Magi interpreted as a sign that his grandson would eventually overthrow him. He then ordered his steward Harpagus to kill the infant. Harpagus, morally unable to kill a newborn, summoned the Mardian Mitradates (which the historian Nicolaus of Damascus calls Atradates), a royal bandit herdsman from the mountainous region bordering the Saspires,^[34] and ordered him to leave the baby to die in the mountains. Luckily, the herdsman and his wife (whom Herodotus calls Cyno in Greek, and Spaca-o in Median) took pity and raised the child as their own, passing off their recently stillborn infant as the murdered Cyrus.^[35][36] For the origin of Cyrus the Great's mother, Herodotus identifies Mandane of Media, and Ctesias insists that she is fully Persian but gives no name, while Nicolaus gives the name "Argoste" as Atradates's wife; whether this figure represents Cyno or Cambyses's unnamed Persian queen has yet to be determined. It is also noted that Strabo has said that Cyrus was originally named Agradates by his stepparents; therefore, it is probable that, when reuniting with his original family, following the naming customs, Cyrus's father, Cambyses I, names him Cyrus after his grandfather, who was Cyrus I.

Herodotus claims that when Cyrus the Great was ten years old, it was obvious that Cyrus was not a herdsman's son, stating that his behavior was too noble. Astyages interviewed the boy and noticed that they resembled each other. Astyages ordered Harpagus to explain what he had done with the baby, and, after Harpagus confessed that he had not killed the boy, Astyages tricked him into eating his own broiled and chopped up son.^[37] Astyages was more lenient with Cyrus and allowed him to return to his biological parents, Cambyses and Mandane.^[38] While Herodotus's description may be a legend, it does give insight into the figures surrounding Cyrus the Great's early life.

Cyrus the Great had a wife named Cassandane. She was an Achaemenian and daughter of Pharnaspes. From this marriage, Cyrus had four children: Cambyses II, Bardiya (Smerdis), Atossa, and another daughter whose name is not attested in the ancient sources. Also, Cyrus had a fifth child named Artystone, the sister or half-sister of Atossa, who may not have been the daughter of Cassandane. Cyrus the Great had a specially dear love for Cassandane. Cassandane also loved Cyrus to the point that on her death bed she is noted as having found it more bitter to leave Cyrus, than to depart her life.^[39] According to the Chronicle of Nabonidus, when Cassandane died, all the nations of Cyrus's empire observed "a great mourning", and, particularly in Babylonia, there was probably even a public mourning lasting for six days (identified from 21–26 March 538 BC). Her tomb is suggested to be at Cyrus's capital, Pasargadae.^[40] There are other accounts suggesting that Cyrus the Great also married a daughter of the Median king Astyages, named Amytis. This name may not be the correct one, however. Cyrus probably had married once, after the death of Cassandane, to a Median woman in his royal family.^[41] Cyrus the Great's son Cambyses II would become the king of Persia, and his daughter Atossa would marry Darius the Great and bear him Xerxes I.

Rise and military campaigns[link]

The Standard of Cyrus the Great

The Median Empire, Lydian Empire, and Neo-Babylonian Empire, prior to Cyrus the Great's conquests

Median Empire[link]

Though his father died in 551 BC, Cyrus the Great had already succeeded to the throne in 559 BC; however, Cyrus was not yet an independent ruler. Like his predecessors, Cyrus had to recognize Median overlordship. During Astyages's reign, the Median Empire may have ruled over the majority of the Ancient Near East, from the Lydian frontier in the west to the Parthians and Persians in the east.

In Herodotus's version, Harpagus, seeking vengeance, convinced Cyrus to rally the Persian people to revolt against their feudal lords, the Medes. However, it is likely that both Harpagus and Cyrus rebelled due to their dissatisfaction with Astyages's policies.^[35] From the start of the revolt in summer 553 BC, with his first battles taking place from early 552 BC, Harpagus, with Cyrus, led his armies against the Medes until the capture of Ecbatana in 549 BC, effectively conquering the Median Empire.^[42]

While Cyrus the Great seems to have accepted the crown of Media, by 546 BC, he officially assumed the title "King of Persia" instead. With Astyages out of power, all of his vassals (including many of Cyrus's relatives) were now under his command. His uncle Arsames, who had been the king of the city-state of Parsa under the Medes, therefore would have had to give up his throne. However, this transfer of power within the family seems to have been smooth, and it is likely that Arsames was still the nominal governor of Parsa, under Cyrus's authority—more of a Prince or a Grand Duke than a King.^[43] His son, Hystaspes, who was also Cyrus's second cousin, was then made satrap of Parthia and Phrygia. Cyrus the Great thus united the twin Achamenid kingdoms of Parsa and Anshan into Persia proper. Arsames would live to see his grandson become Darius the Great, Shahanshah of Persia, after the deaths of both of Cyrus's sons.^[44] Cyrus's conquest of Media was merely the start of his wars.^[45]

Lydian Empire and Asia Minor[link]

Croesus on the pyre. Attic red-figure amphora, 500–490 BC, Louvre (G 197)

The exact dates of the Lydian conquest are unknown, but it must have taken place between Cyrus's overthrow of the Median kingdom (550 BC) and his conquest of Babylon (539 BC). It was common in the past to give 547 BC as the year of the conquest due to some interpretations of the Nabonidus Chronicle, but this position is currently not much held.^[46] The Lydians first attacked the Achaemenid Empire's city of Pteria in Cappadocia. Croesus besieged and captured the city enslaving its inhabitants. Meanwhile, the Persians invited the citizens of Ionia who were part of the Lydian kingdom to revolt against their ruler. The offer was rebuffed, and thus Cyrus levied an army and marched against the Lydians, increasing his numbers while passing through nations in his way. The Battle of Pteria was effectively a stalemate, with both sides suffering heavy casualties by nightfall. Croesus retreated to Sardis the following morning.^[47]

While in Sardis, Croesus sent out requests for his allies to send aid to Lydia. However, near the end of the winter, before the allies could unite, Cyrus the Great pushed the war into Lydian territory and besieged Croesus in his capital, Sardis. Shortly before the final Battle of Thymbra between the two rulers, Harpagus advised Cyrus the Great to place his dromedaries in front of his warriors; the Lydian horses, not used to the dromedaries' smell, would be very afraid. The strategy worked; the Lydian cavalry was routed. Cyrus defeated and captured Croesus. Cyrus occupied the capital at Sardis, conquering the Lydian kingdom in 546 BC.^[47] According to Herodotus, Cyrus the Great spared Croesus's life and kept him as an advisor, but this account conflicts with some translations of the contemporary Nabonidus Chronicle (the King who was himself subdued by Cyrus the Great after conquest of Babylonia), which interpret that the king of Lydia was slain.^[48]

Before returning to the capital, a Lydian named Pactyas was entrusted by Cyrus the Great to send Croesus's treasury to Persia. However, soon after Cyrus's departure, Pactyas hired mercenaries and caused an uprising in Sardis, revolting against the Persian satrap of Lydia, Tabalus. With recommendations from Croesus that he should turn the minds of the Lydian people to luxury, Cyrus sent Mazares, one of his commanders, to subdue the insurrection but demanded that Pactyas be returned alive. Upon Mazares's arrival, Pactyas fled to Ionia, where he had hired more mercenaries. Mazares marched his troops into the Greek country and subdued the cities of Magnesia and Priene. The end of Pactyas is unknown, but after capture, he was probably sent to Cyrus and put to death after a succession of tortures.^[49]

Mazares continued the conquest of Asia Minor but died of unknown causes during his campaign in Ionia. Cyrus sent Harpagus to complete Mazares's conquest of Asia Minor. Harpagus captured Lycia, Cilicia and Phoenicia, using the technique of building earthworks to breach the walls of besieged cities, a method unknown to the Greeks. He ended his conquest of the area in 542 BC and returned to Persia.^[35]

Neo-Babylonian Empire[link]

Superimposed on modern borders, the Achaemenid Empire under Cyrus's rule extended approximately from Turkey, Israel, Georgia and Arabia in the west to Kazakhstan, Kyrgyzstan, the Indus River (Pakistan) and Oman in the east. Persia became the largest empire the world had yet seen.

By the year 540 BC, Cyrus captured Elam (Susiana) and its capital, Susa.^[50] The Nabonidus Chronicle records that, prior to the battle(s), Nabonidus had ordered cult statues from outlying Babylonian cities to be brought into the capital, suggesting that the conflict had begun possibly in the winter of 540 BC.^[51] Near the beginning of October, Cyrus fought the Battle of Opis in or near the strategic riverside city of Opis on the Tigris, north of Babylon. The Babylonian army was routed, and on October 10, Sippar was seized without a battle, with little to no resistance from the populace.^[52] It is probable that Cyrus engaged in negotiations with the Babylonian generals to obtain a compromise on their part and therefore avoid an armed confrontation.^[53] Nabonidus was staying in the city at the time and soon fled to the capital, Babylon, which he had not visited in years.^[54]

Two days later, on October 7 (proleptic Gregorian calendar), Gubaru's troops entered Babylon, again without any resistance from the Babylonian armies, and detained Nabonidus.^[55] Herodotus explains that to accomplish this feat, the Persians, using a basin dug earlier by the Babylonian queen Nitokris to protect Babylon against Median attacks, diverted the Euphrates river into a canal so that the water level dropped "to the height of the middle of a man's thigh", which allowed the invading forces to march directly through the river bed to enter at night.^[56] On October 29, Cyrus himself entered the city of Babylon and detained Nabonidus.^[57]

Prior to Cyrus's invasion of Babylon, the Neo-Babylonian Empire had conquered many kingdoms. In addition to Babylonia itself, Cyrus probably incorporated its subnational entities into his Empire, including Syria, Judea, and Arabia Petraea, although there is no direct evidence of this fact.^[58]

After taking Babylon, Cyrus the Great proclaimed himself "king of Babylon, king of Sumer and Akkad, king of the four corners of the world" in the famous Cyrus cylinder, an inscription deposited in the foundations of the Esagila temple dedicated to the chief Babylonian god, Marduk. The text of the cylinder denounces Nabonidus as impious and portrays the victorious Cyrus pleasing the god Marduk. It describes how Cyrus had improved the lives of the citizens of Babylonia, repatriated displaced peoples and restored temples and cult sanctuaries. Although some have asserted that the cylinder represents a form of human rights charter, historians generally portray it in the context of a long-standing Mesopotamian tradition of new rulers beginning their reigns with declarations of reforms.^[59]

Cyrus the Great's dominions comprised the largest empire the world had ever seen.^[8] At the end of Cyrus's rule, the Achaemenid Empire stretched from Asia Minor in the west to the northwestern areas of India in the east.^[60]

Death[link]

Queen Tomrys receiving the head of Cyrus

The details of Cyrus's death vary by account. The account of Herodotus from his Histories provides the second-longest detail, in which Cyrus met his fate in a fierce battle with the Massagetae, a tribe from the southern deserts of Khwarezm and Kyzyl Kum in the southernmost portion of the steppe regions of modern-day Kazakhstan and Uzbekistan, following the advice of Croesus to attack them in their own territory.^[61] The Massagetae were related to the Scythians in their dress and mode of living; they fought on horseback and on foot. In order to acquire her realm, Cyrus first sent an offer of marriage to their ruler, Tomyris, a proposal she rejected. He then commenced his attempt to take Massagetae territory by force, beginning by building bridges and towered war boats along his side of the river Jaxartes, or Syr Darya, which separated them. Sending him a warning to cease his encroachment in which she stated she expected he would disregard anyway, Tomyris challenged him to meet her forces in honorable warfare, inviting him to a location in her country a day's march from the river, where their two armies would formally engage each other. He accepted her offer, but, learning that the Massagetae were unfamiliar with wine and its intoxicating effects, he set up and then left camp with plenty of it behind, taking his best soldiers with him and leaving the least capable ones. The general of Tomyris's army, who was also her son Spargapises, and a third of the Massagetian troops killed the group Cyrus had left there and, finding the camp well stocked with food and the wine, unwittingly drank themselves into inebriation, diminishing their capability to defend themselves, when they were then overtaken by a surprise attack. They were successfully defeated, and, although he was taken prisoner, Spargapises committed suicide once he regained sobriety. Upon learning of what had transpired, Tomyris denounced Cyrus's tactics as underhanded and swore vengeance, leading a second wave of troops into battle herself. Cyrus the Great was ultimately killed, and his forces suffered massive casualties in what Herodotus referred to as the fiercest battle of his career and the ancient world. When it was over, Tomyris ordered the body of Cyrus brought to her, then decapitated him and dipped his head in a vessel of blood in a symbolic gesture of revenge for his bloodlust and the death of her son.^[62][63] However, some scholars question this version, mostly because Herodotus admits this event was one of many versions of Cyrus's death that he heard from a supposedly reliable source who told him no one was there to see the aftermath.^[64]

Herodotus, also recounts that Cyrus saw in his sleep the oldest son of Hystaspes (Darius I) with wings upon his shoulders, shadowing with the one wing Asia, and with the other wing Europe.^[65] Iranologist, Ilya Gershevitch explains this statement by Herodotus and its connection with the four winged bas-relief figure of Cyrus the Great in the following way:^[65]

"Herodotus, therefore as I surmise, may have known of the close connection, between this type of winged figure, and the image of the Iranian majesty, which he associated with a dream prognosticating, the king's death, before his last, fatal campaign across the Oxus."

Ctesias, in his Persica, has the longest account, which says Cyrus met his death while putting down resistance from the Derbices infantry, aided by other Scythian archers and cavalry, plus Indians and their elephants. According to him, this event took place northeast of the headwaters of the Syr Darya.^[66] An alternative account from Xenophon's Cyropaedia contradicts the others, claiming that Cyrus died peaceably at his capital.^[67] The final version of Cyrus's death comes from Berossus, who only reports that Cyrus met his death while warring against the Dahae archers northwest of the headwaters of the Syr Darya.^[68]

Burial[link]

Tomb of Cyrus in Pasargadae, Iran, a UNESCO World Heritage Site (2006)

Cyrus the Great's remains were interred in his capital city of Pasargadae, where today a limestone tomb (built around 540-530 BCE^[69]) still exists which many believe to be his. Both Strabo and Arrian give nearly equal descriptions of the tomb, based on the eyewitness report of Aristobulus of Cassandreia, who at the request of Alexander the Great visited the tomb two times.^[70] Though the city itself is now in ruins, the burial place of Cyrus the Great has remained largely intact; and the tomb has been partially restored to counter its natural deterioration over the years. According to Plutarch, his epitaph said,

Cuneiform evidence from Babylon proves that Cyrus died around December 530 BC,^[11] and that his son Cambyses II had become king. Cambyses continued his father's policy of expansion, and managed to capture Egypt for the Empire, but soon died after only seven years of rule. He was succeeded either by Cyrus's other son Bardiya or an impostor posing as Bardiya, who became the sole ruler of Persia for seven months, until he was killed by Darius the Great.

The translated ancient Roman and Greek accounts give a vivid description of the tomb both geometrically and aesthetically; The tomb's geometric shape has changed little over the years, still maintaining a large stone of quadrangular form at the base, followed by a pyramidal succession of smaller rectangular stones, until after a few slabs, the structure is curtailed by an edifice, with an arched roof composed of a pyramidal shaped stone, and a small opening or window on the side, where the slenderst man could barely squeeze through.^[72]

Within this edifice was a golden coffin, resting on a table with golden supports, inside of which the body of Cyrus the Great was interred. Upon his resting place, was a covering of tapestry and drapes made from the best available Babylonian materials, utilizing fine Median worksmanship; below his bed was a fine red carpet, covering the narrow rectangular area of his tomb.^[72] Translated Greek accounts describe the tomb as having been placed in the fertile Pasargadae gardens, surrounded by trees and ornamental shrubs, with a group of Achaemenian protectors called the "Magi", stationed nearby to protect the edifice from theft or damage.^[72][73]

Years later, in the ensuing chaos created by Alexander the Great's invasion of Persia and after the defeat of Darius III, Cyrus the Great's tomb was broken into and most of its luxuries were looted. When Alexander reached the tomb, he was horrified by the manner in which the tomb was treated, and questioned the Magi and put them to court.^[72] On some accounts, Alexander's decision to put the Magi on trial was more about his attempt to undermine their influence and his show of power in his newly conquered empire, than a concern for Cyrus's tomb.^[74] Regardless, Alexander the Great ordered Aristobulus to improve the tomb's condition and restore its interior.^[72] Despite his admiration for Cyrus the Great, and his attempts at renovation of his tomb, Alexander would eventually ransack Persepolis, the opulent city that Cyrus had helped build, and order its burning in 330 B.C.^[75]

The edifice has survived the test of time, through invasions, internal divides, successive empires, regime changes and revolutions. The last prominent Persian figure to bring attention to the tomb was Mohammad Reza Pahlavi (Shah of Iran) the last official monarch of Persia, during his celebrations of 2,500 years of monarchy. Just as Alexander the Great before him, the Shah of Iran wanted to appeal to Cyrus's legacy to legitimize his own rule by extension.^[76]

After the Iranian revolution, the tomb of Cyrus the Great survived the initial chaos and vandalism propagated by the Islamic revolutionary hardliners who equated Persian imperial historical artifacts with the late Shah of Iran. There are allegations of the tomb being in danger of damage from the construction of the Sivand Dam on river Polvar (located in the province of Pars) and flooding, but there is no official acknowledgement of this claim. This has nonetheless, caused a petition to be drafted to the U.N. demanding protection of this historical entity. United Nations recognizes the tomb of Cyrus the Great and Pasargadae as a UNESCO World Heritage site.^[69]

Legacy[link]

Cyrus the Great liberated the Hebrew exiles to resettle and rebuild Jerusalem, earning him an honored place in Judaism.

In scope and extent his achievements ranked far above that of the Macedonian king,
Alexander who was to demolish the empire in the 320s but fail to provide
any stable alternative.

—Charles Freeman in 'The Greek Achievement'^[77]

The achievements of Cyrus the Great throughout antiquity is well reflected in the way he is remembered today. His own nation, the Iranians, have regarded him as "The Father", the very title that had been used during the time of Cyrus himself, by the many nations that he conquered, as according to Xenophon:^[78]

The Babylonians regarded him as "The Liberator".^[79] After his conquest of Babylon, followed Cyrus's help for the return of Jews; for this, Cyrus is addressed in the Jewish Tanakh as the "Lord's Messiah". Glorified by Ezra, and by Isaiah, Cyrus is the one to whom "Yahweh, the God of heaven" has given "all the Kingdoms of the earth".^[23]

Cyrus was distinguished equally as a statesman and as a soldier. By pursuing a policy of generosity instead of repression, and by favoring local religions, he was able to make his newly conquered subjects into enthusiastic supporters.^[80] Due in part to the political infrastructure he created, the Achaemenid empire endured long after his death.

The rise of Persia under Cyrus's rule had a profound impact on the course of world history. Iranian philosophy, literature and religion all played dominant roles in world events for the next millennia. Despite the Islamic conquest of Persia in the 7th century CE by the Islamic Caliphate, Persia continued to exercise enormous influence in the Middle East during the Islamic Golden Age, and was particularly instrumental in the growth and expansion of Islam.

Many of the Iranian dynasties following the Achaemenid empire and their kings saw themselves as the heirs to Cyrus the Great and have claimed to continue the line begun by Cyrus.^[81][82] However there are different opinions among scholars whether this is also the case for the Sassanid Dynasty.^[83]

Even today many consider Cyrus greater than Alexander in his accomplishment. In fact Alexander the Great was himself infatuated with and admired Cyrus the Great, from an early age reading Xenophon's Cyropaedia, which described Cyrus's heroism in battle and governance and his abilities as a king and a legislator.^[84] Alexander respected Cyrus to the point, that during his visit to Pasargadae, he paid significant homage to the memory of Cyrus the Great by ordering Aristobulus to decorate the interior of the sepulchral chamber of his tomb.^[84]

According to Professor Richard Nelson Frye:^[85]

On another account, Professor Patrick Hunt states:^[86]

Religion and philosophy[link]

Although there is no doubt about the influence of Zarathushtra's teachings on Cyrus's acts and policies, so far there has not been a clear evidence indicating that Cyrus practiced a specific religion; however, his liberal and tolerant views towards other religions have made some scholars consider Cyrus a Zoroastrian king.^[87] The religious policies of Cyrus are well documented in Babylonian texts as well as Jewish sources and the historians accounts. Cyrus initiated a general policy that can be described as a policy of permitting religious freedom throughout his vast empire. He brought peace to the Babylonians and is said to have kept his army away from the temples and restored the statues of the Babylonian gods to their sanctuaries.^[12] Another example of his religion, as evidenced by the Cyrus cylinder (see below),

'û-mi-Ša-am ma- h ar iluBel ù iluNabu Š a a-ra-ku ume-ia li-ta-mu-ú lit-taŠ-ka-ru a-ma-a-ta du-un-ki-ia ù a-na iluMarduk beli-ia li-iq-bu-ú Ša mKu-ra-aŠ Šarri pa-li- hi-ka u mKa-am-bu-zi-ia mari- Šu' (Cylinder,Akkadian language line:35)

'pray daily before Bêl and Nabû for long life for me, and may they speak a gracious word for me and say to Marduk, my lord, "May Cyrus, the king who worships you, and Cambyses, his son,' (Cylinder,English Translation line:35)

His treatment of the Jews during their exile in Babylon after Nebuchadnezzar II destroyed Jerusalem is reported in the Bible. The Jewish Bible's Ketuvim ends in Second Chronicles with the decree of Cyrus, which returned the exiles to the Promised Land from Babylon along with a commission to rebuild the temple.

'Thus saith Cyrus, king of Persia: All the kingdoms of the earth hath Yahweh, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah. Whosoever there is among you of all His people -- may Yahweh, his God, be with him -- let him go there.' (2 Chronicles 36:23)

This edict is also fully reproduced in the Book of Ezra.

"In the first year of King Cyrus, Cyrus the king issued a decree: ‘Concerning the house of God at Jerusalem, let the temple, the place where sacrifices are offered, be rebuilt and let its foundations be retained, its height being 60 cubits and its width 60 cubits; with three layers of huge stones and one layer of timbers. And let the cost be paid from the royal treasury. ‘Also let the gold and silver utensils of the house of God, which Nebuchadnezzar took from the temple in Jerusalem and brought to Babylon, be returned and brought to their places in the temple in Jerusalem; and you shall put them in the house of God.’ (Ezra 6:3-5)

As a result of Cyrus's policies, the Jews honored him as a dignified and righteous king. He is the only Gentile to be designated as Messiah, a divinely appointed leader, in the Tanakh (Isaiah 45:1-6). Isaiah 45:13: "I will raise up Cyrus in my righteousness: I will make all his ways straight. He will rebuild my city and set my exiles free, but not for a price or reward, says Yahweh Almighty." As the text suggests, Cyrus did ultimately release the nation of Israel from its exile without compensation or tribute. Traditionally, the entire book of Isaiah is believed to pre-date the rule of Cyrus by about 120 years. These particular passages (Isaiah 40-55, often referred to as Deutero-Isaiah) are believed by most modern critical scholars to have been added by another author toward the end of the Babylonian exile (ca. 536 BC).^[88] Whereas Isaiah 1-39 (referred to as Proto-Isaiah) saw the destruction of Israel as imminent, and the restoration in the future, Deutero-Isaiah speaks of the destruction in the past (Isa 42:24-25), and the restoration as imminent (Isa 42:1-9). Notice, for example, the change in temporal perspective from (Isa 39:6-7), where the Babylonian Captivity is cast far in the future, to (Isa 43:14), where the Israelites are spoken of as already in Babylon.^[89]

Josephus, the first century Jewish historian, relates the traditional view of the Jews regarding the prediction of Cyrus in Isaiah in his Antiquities of the Jews, book 11, chapter 1:^[90]

Cyrus was praised in the Tanakh (Isaiah 45:1-6 and Ezra 1:1-11) for the freeing of slaves, humanitarian equality and costly reparations he made. However, there was Jewish criticism of him after he was lied to by the Cuthites, who wanted to halt the building of the Second Temple. They accused the Jews of conspiring to rebel, so Cyrus in turn stopped the construction, which would not be completed until 515 BC, during the reign of Darius I.^[91][92] According to the Bible it was King Artaxerxes who was convinced to stop the construction of the temple in Jerusalem. (Ezra 4:7-24)

Some contemporary Muslim scholars have suggested that the Qur'anic figure of Dhul-Qarnayn is Cyrus the Great. This theory was proposed by Sunni scholar Abul Kalam Azad and endorsed by Shi'a scholars Allameh Tabatabaei, in his Tafsir al-Mizan and Makarem Shirazi.

Statue of Cyrus the great at Olympic Park in Sydney

Politics and management[link]

Cyrus founded the empire as a multi-state empire governed by four capital states; Pasargadae, Babylon, Susa and Ekbatana. He allowed a certain amount of regional autonomy in each state, in the form of a satrapy system. A satrapy was an administrative unit, usually organized on a geographical basis. A 'satrap' (governor) was the vassal king, who administered the region, a 'general' supervised military recruitment and ensured order, and a 'state secretary' kept the official records. The general and the state secretary reported directly to the satrap as well as the central government.

During his reign, Cyrus maintained control over a vast region of conquered kingdoms, achieved through retaining and expanding the satrapies. Further organization of newly conquered territories into provinces ruled by satraps, was continued by Cyrus's successor Darius the Great. Cyrus's empire was based on tribute and conscripts from the many parts of his realm.^[93]

Through his military savvy, Cyrus created an organized army including the Immortals unit, consisting of 10,000 highly trained soldiers.^[94] He also formed an innovative postal system throughout the empire, based on several relay stations called Chapar Khaneh.^[95]

Cyrus's conquests began a new era in the age of empire building, where a vast superstate, comprising many dozens of countries, races, religions, and languages, were ruled under a single administration headed by a central government. This system lasted for centuries, and was retained both by the invading Seleucid dynasty during their control of Persia, and later Iranian dynasties including the Parthians and Sassanids.^[96]

On December 10, 2003, in her acceptance of the Nobel Peace Prize, Shirin Ebadi evoked Cyrus, saying:

Cyrus has been known for his innovations in building projects; he further developed the technologies that he found in the conquered cultures and applied them in building the palaces of Pasargadae. He was also famous for his love of gardens; the recent excavations in his capital city has revealed the existence of the Pasargad Persian Garden and a network of irrigation canals. Pasargadae was place for two magnificent palaces surrounded by a majestic royal park and vast formal gardens; among them was the four-quartered wall gardens of "Paradisia" with over 1000 meters of channels made out of carved limestone, designed to fill small basins at every 16 meters and water various types of wild and domestic flora. The design and concept of Paradisia were exceptional and have been used as a model for many ancient and modern parks, ever since.^[98]

Cyrus's legacy has been felt even as far away as Iceland^[99] and colonial America. Many of the forefathers of the United States of America sought inspiration from Cyrus the Great through works such as Cyropaedia. Thomas Jefferson, for example, owned a copy.^[100]

The English physician and philosopher Sir Thomas Browne penned a discourse entitled The Garden of Cyrus in 1658 in which Cyrus is depicted as an archetypal 'wise ruler' - at a time when the Protectorate of Cromwell occurred in English history.

'Cyrus the elder brought up in Woods and Mountains, when time and power enabled, pursued the dictate of his education, and brought the treasures of the field into rule and circumscription. So nobly beautifying the hanging Gardens of Babylon, that he was also thought to be the author thereof.'

Cyrus cylinder[link]

The Cyrus cylinder, a contemporary cuneiform script proclaiming Cyrus as legitimate king of Babylon.

One of the few surviving sources of information that can be dated directly to Cyrus's time is the Cyrus cylinder, a document in the form of a clay cylinder inscribed in Akkadian cuneiform. It had been placed in the foundations of the Esagila (the temple of Marduk in Babylon) as a foundation deposit following the Persian conquest in 539 BC. It was discovered in 1879 and is kept today in the British Museum in London.^[101]

The text of the cylinder denounces the deposed Babylonian king Nabonidus as impious and portrays Cyrus as pleasing to the chief god Marduk. It goes on to describe how Cyrus had improved the lives of the citizens of Babylonia, repatriated displaced peoples and restored temples and cult sanctuaries.^[102] Although not mentioned in the text, the repatriation of the Jews from their "Babylonian captivity" has been interpreted as part of this policy.^[103]

The United Nations has declared the relic to be an "ancient declaration of human rights" since 1971, approved by then Secretary General Mr. Sithu U Thant.^[104] The British Museum describes the cylinder as "an instrument of ancient Mesopotamian propaganda" that "reflects a long tradition in Mesopotamia where, from as early as the third millennium BC, kings began their reigns with declarations of reforms."^[59] The cylinder emphasizes Cyrus's continuity with previous Babylonian rulers, asserting his virtue as a traditional Babylonian king while denigrating his predecessor.^[105]

In the 1970s the Shah of Iran adopted it as a political symbol, using it "as a central image in his own propaganda celebrating 2500 years of Iranian monarchy."^[106] and asserting that it was "the first human rights charter in history".^[107] This view has been disputed by some as "rather anachronistic" and tendentious,^[108] as the modern concept of human rights would have been quite alien to Cyrus's contemporaries and is not mentioned by the cylinder.^[109][110] The cylinder has, nonetheless, become seen as part of Iran's cultural identity.^[106]

Family tree[link]

See also[link]

• Achaemenid architecture
• Cyrus the Great in the Qur'an
• Greater Iran
• History of Iran
• Immortals (Persian Empire)

Citations[link]

Bibliography[link]

Further reading[link]

• Bickermann, Elias J. (September 1946). "The Edict of Cyrus in Ezra 1". JournaI of Biblical Literature 65 (3): 249–275. DOI:10.2307/3262665. 
• Dougherty, Raymond Philip (1929). Nabonidus and Belshazzar: A Study of the Closing Events of the Neo-Babylonian Empire. New Haven: Yale University Press. 
• Drews, Robert (October 1974). "Sargon, Cyrus, and Mesopotamian Folk History". Journal of Near Eastern Studies 33 (4): 387–393. DOI:10.1086/372377. 
• Harmatta, J. (1971). "The Rise of the Old Persian Empire: Cyrus the Grea". Acta Antiquo 19: 3–15. 
• Lawrence, John M. (1985). "Cyrus: Messiah, Politician, and General". Near East Archaeological Society Bulletin. n.s. 25: 5–28. 
• Lawrence, John M. (1982). "Neo-Assyrian and Neo-Babylonian Attitudes Towards Foreigners and Their Religion". Near East Archaeological Society Bulletin. n.s. 19: 27–40. 
• Mallowan, Max (1972). "Cyrus the Great (558-529 BC)". Iran 10: 1–17. DOI:10.2307/4300460. 
• Wiesehöfer, Josef (1996). Ancient Persia : from 550 BC to 650 AD. Azizeh Azodi, trans. London: I.B. Tauris. ISBN 1-85043-999-0. 
• Jovy, Alexander (2012). I am Cyrus: The story if the real Prince of Persia. Reading: Garnet Publishing. ISBN 978-1-85964-281-8. 

External links[link]

Wikimedia Commons has media related to: Cyrus the Great

Wikiquote has a collection of quotations related to: Cyrus the Great

Look up Cyrus in Wiktionary, the free dictionary.

• Cyrus Cylinder Full Babylonian text of the Cyrus Cylinder as it was known in 2001; translation; brief introduction
• Xenophon, Cyropaedia: the education of Cyrus, translated by Henry Graham Dakyns and revised by F.M. Stawell, Project Gutenberg.
• Cyrus the Great An article about Cyrus by Iran Chamber Society
• [4] 360 Panoramic Image - Tomb of Cyrus The Great

v t e Cyrus the Great Achaemenid Empire Family Cambyses I (father) • Mandane (mother) • Cassandane (wife) • Children: Cambyses II • Bardiya • Atossa • Artystone • Roxana Battles Persian Revolt • Hyrba • Persian Border • Pasargadae • Pteria • Thymbra • Sardis • Opis Related Cyrus (name) • Cyrus Cylinder • Tomb • Pasargadae • Cyrus the Great Day • in the Bible • in the Quran (Dhul-Qarnayn) • Cyropaedia Category