Xerxes

CHAPTER I.. The Mother of Xerxes.

THE MOTHER OF XERXES.

B.C. 522-484

Persian magnificence.--The mother of Xerxes.--Cambyses.--Ambition and selfishness of kings.--General influence exerted by great sovereigns upon the community.--Labors of great conquerors.--Cæsar.--Darius.--William the Conqueror.--Napoleon.--Heroes and conquerors.--The main spring of their actions.--Cyrus.--Character and career of Cambyses.--Wives of Cambyses.--He marries his sister.--Death of Cambyses.--Smerdis the magian.--Cunning of Smerdis.--His feeling of insecurity.--Smerdis suspected.--His imposture discovered.--Death of Smerdis.--Succession of Darius.--Atossa's sickness.--The Greek physician.--Atossa's promise.--Atossa's conversation with Darius.--Success of her plans.--The expedition to Greece.--Escape of the physician.--Atossa's four sons.--Artobazanes.--Dispute about the succession.--Xerxes and Artobazanes.--The arguments.--Influence of Atossa.--The Spartan fugitive.--His views of the succession.--The decision.--Death of Darius.

The name of Xerxes is associated in the minds of men with the idea of the highest attainable elevation of human magnificence and grandeur. This monarch was the sovereign of the ancient Persian empire when it was at the height of its prosperity and power. It is probable, however, that his greatness and fame lose nothing by the manner in which his story comes down to us through the Greek historians. The Greeks conquered Xerxes, and, in relating his history, they magnify the wealth, the power, and the resources of his empire, by way of exalting the greatness and renown of their own exploits in subduing him.

The mother of Xerxes was Atossa, a daughter of Cyrus the Great, who was the founder of the Persian empire. Cyrus was killed in Scythia, a wild and barbarous region lying north of the Black and Caspian Seas. His son Cambyses succeeded him.

A kingdom, or an empire, was regarded, in ancient days, much in the light of an estate, which the sovereign held as a species of property, and which he was to manage mainly with a view to the promotion of his own personal aggrandizement and pleasure. A king or an emperor could have more palaces, more money, and more wives than other men; and if he was of an overbearing or ambitious spirit, he could march into his neighbors' territories, and after gratifying his love of adventure with various romantic exploits, and gaining great renown by his ferocious impetuosity in battle, he could end his expedition, perhaps, by adding his neighbors' palaces, and treasures, and wives to his own.

Divine Providence, however, the mysterious power that overrules all the passions and impulses of men, and brings extended and general good out of local and particular evil, has made the ambition and the selfishness of princes the great means of preserving order and government among men. These great ancient despots, for example, would not have been able to collect their revenues, or enlist their armies, or procure supplies for their campaigns, unless their dominions were under a regular and complete system of social organization, such as should allow all the industrial pursuits of commerce and of agriculture, throughout the mass of the community, to go regularly on. Thus absolute monarchs, however ambitious, and selfish, and domineering in their characters, have a strong personal interest in the establishment of order and of justice between man and man throughout all the regions which are under their sway. In fact, the greater their ambition, their selfishness, and their pride, the stronger will this interest be; for, just in proportion as order, industry, and internal tranquillity prevail in a country, just in that proportion can revenues be collected from it, and armies raised and maintained.

It is a mistake, therefore, to suppose of the great heroes, and sovereigns, and conquerors that have appeared from time to time among mankind, that the usual and ordinary result of their influence and action has been that of disturbance and disorganization. It is true that a vast amount of disturbance and disorganization has often followed from the march of their armies, their sieges, their invasions, and the other local and temporary acts of violence which they commit; but these are the exceptions, not the rule. It must be that such things are exceptions, since, in any extended and general view of the subject, a much greater amount of social organization, industry, and peace is necessary to raise and maintain an army, than that army can itself destroy. The deeds of destruction which great conquerors perform attract more attention and make a greater impression upon mankind than the quiet, patient, and long-continued labors by which they perfect and extend the general organization of the social state. But these labors, though less noticed by men, have really employed the energies of great sovereigns in a far greater degree than mankind have generally imagined. Thus we should describe the work of Cæsar's life in a single word more truly by saying that he organized Europe, than that he conquered it. His bridges, his roads, his systems of jurisprudence, his coinage, his calendar, and other similar means and instruments of social arrangement, and facilities for promoting the pursuits of industry and peace, mark, far more properly, the real work which that great conqueror performed among mankind, than his battles and his victories. Darius was, in the same way, the organizer of Asia. William the Conqueror completed, or, rather, advanced very far toward completing, the social organization of England; and even in respect to Napoleon, the true and proper memorial of his career is the successful working of the institutions, the systems, and the codes which he perfected and introduced into the social state, and not the brazen column, formed from captured cannon, which stands in the Place Vendôme.

These considerations, obviously true, though not always borne in mind, are, however, to be considered as making the characters of the great sovereigns, in a moral point of view, neither the worse nor the better. In all that they did, whether in arranging and systematizing the functions of social life, or in ruthless deeds of conquest and destruction, they were actuated, in a great measure, by selfish ambition. They arranged and organized the social state in order to form a more compact and solid pedestal for the foundation of their power. They maintained peace and order among their people, just as a master would suppress quarrels among his slaves, because peace among laborers is essential to productive results. They fixed and defined legal rights, and established courts to determine and enforce them; they protected property; they counted and classified men; they opened roads; they built bridges; they encouraged commerce; they hung robbers, and exterminated pirates--all, that the collection of their revenues and the enlistment of their armies might go on without hinderance or restriction. Many of them, indeed, may have been animated, in some degree, by a higher and nobler sentiment than this. Some may have felt a sort of pride in the contemplation of a great, and prosperous, and wealthy empire, analogous to that which a proprietor feels in surveying a well-conditioned, successful, and productive estate. Others, like Alfred, may have felt a sincere and honest interest in the welfare of their fellow-men, and the promotion of human happiness may have been, in a greater or less degree, the direct object of their aim. Still, it can not be denied that a selfish and reckless ambition has been, in general, the main spring of action with heroes and conquerors, which, while it aimed only at personal aggrandizement, has been made to operate, through the peculiar mechanism of the social state which the Divine wisdom has contrived, as a means, in the main of preserving and extending peace and order among mankind, and not of destroying them.

But to return to Atossa. Her father Cyrus, who laid the foundation of the great Persian empire, was, for a hero and conqueror, tolerably considerate and just, and he desired, probably, to promote the welfare and happiness of his millions of subjects; but his son Cambyses, Atossa's brother, having been brought up in expectation of succeeding to vast wealth and power, and having been, as the sons of the wealthy and the powerful often are in all ages of the world, wholly neglected by his father during the early part of his life, and entirely unaccustomed to control, became a wild, reckless, proud, selfish, and ungovernable young man. His father was killed suddenly in battle, as has already been stated, and Cambyses succeeded him. Cambyses's career was short, desperate, and most tragical in its end. In fact, he was one of the most savage, reckless, and abominable monsters that have ever lived.

It was the custom in those days for the Persian monarchs to have many wives, and, what is still more remarkable, whenever any monarch died, his successor inherited his predecessor's family as well as his throne. Cyrus had several children by his various wives. Cambyses and Smerdis were the only sons, but there were daughters, among whom Atossa was the most distinguished. The ladies of the court were accustomed to reside in different palaces, or in different suites of apartments in the same palace, so that they lived in a great measure isolated from each other. When Cambyses came to the throne, and thus entered into possession of his father's palaces, he saw and fell in love with one of his father's daughters. He wished to make her one of his wives. He was accustomed to the unrestricted indulgence of every appetite and passion, but he seems to have had some slight misgivings in regard to such a step as this. He consulted the Persian judges. They conferred upon the subject, and then replied that they had searched among the laws of the realm, and though they found no law allowing a man to marry his sister, they found many which authorized a Persian king to do whatever he pleased.

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