After absorbing the Median Empire, Cyrus conqueredLydia and eventually theNeo-Babylonian Empire, granting him control ofAnatolia and theFertile Crescent, respectively. He also led a major expedition into Central Asia, where his army brought "into subjection every nation without exception"[9] before he allegedly died in battle with theMassagetae, a nomadicEastern Iranian people, along theSyr Darya in December 530 BC.[10][c] However, according toXenophon of Athens, Cyrus did not die fighting and had instead returned to the capital city ofPasargadae.[11] Regardless of the date of his death, he was succeeded by his sonCambyses II, whose campaigns intoNorth Africa led to the conquests ofEgypt,Nubia, andCyrenaica during his short rule.
In addition to his influence on traditions in boththe East andthe West, Cyrus is recognized for his achievements in politics and military strategy. He was influential in developing the system of a central administration at his capital city to govern the Achaemenid Empire'ssatraps, who worked for the profit of both rulers and subjects.[8][15] His realm's prestige in the ancient world would gradually reach as far west asAthens, where upper-class Greeks adopted aspects of the culture of the ruling Persian class as their own.[16] Likewise, Cyrus's reign played a crucial role in defining thehistory of Iran for well over a millennium, as futurePersian empires often viewed the Achaemenid era with deference and as the ideal example to emulate. His dynasty was also instrumental in allowingZoroastrianism to develop and spread as far east asChina.[17][18][19] To this end, he remains a cult figure inmodern Iran, with hisPasargadae tomb serving as a spot of reverence for millions of the country's citizens.[20]
The nameCyrus is aLatinized form derived from theGreek-language nameΚῦρος (Kỹros), which itself was derived from theOld Persian nameKūruš.[21][22] The name and its meaning have been recorded within ancient inscriptions in different languages. Theancient Greek historiansCtesias andPlutarch stated that Cyrus was named from theSun (Kuros), a concept which has been interpreted as meaning "like the Sun" (Khurvash) by noting its relation to the Persian noun for Sun,khor, while using-vash as a suffix of likeness.[23]Karl Hoffmann has suggested a translation based on the meaning of anIndo-European root "to humiliate", and accordingly, the name "Cyrus" means "humiliator of the enemy in verbal contest".[22] Another possible Iranian derivation would mean "the young one, child", similar toKurdishkur ("son, little boy") orOssetiani-gur-un ("to be born") andkur (young bull).[24] In thePersian language and especially inIran, Cyrus's name is spelled asکوروش (Kūroš,[kuːˈɾoʃ]).[25] In theBible, he is referred to in theHebrew language asKoresh (כורש).[26] Some pieces of evidence suggest that Cyrus isKay Khosrow, a legendary Persian king of theKayanian dynasty and a character inShahnameh, a Persianepic.[27]
Some scholars, however, believe that neither Cyrus nor Cambyses wereIranian names, proposing that Cyrus wasElamite[28] in origin and that the name meant "he who bestows care" in the extinctElamite language.[29] One reason is that, while Elamite names may end in-uš, no Elamite texts spell the name this way – onlyKuraš.[24] Meanwhile, Old Persian did not allow names to end in-aš, so it would make sense for Persian speakers to change an originalKuraš into the more grammatically correct formKuruš.[24] Elamite scribes, on the other hand, would not have had a reason to change an originalKuraš intoKuruš, since both forms were acceptable.[24] Therefore,Kuraš probably represents the original form.[24] Another scholarly opinion is thatKuruš was a name ofIndo-Aryan origin, in honour of the Indo-Aryan Kuru and Kamboja mercenaries from eastern Afghanistan and Northwest India that helped in the conquest of the Middle East.[30][31][d]
The four-winged guardian figure that may depict Cyrus, known from abas-relief on a doorway pillar fromPasargadae. An inscription says "I am Cyrus the King, anAchaemenian."[32][33] Scholars doubting that it depicts Cyrus note the inscription was inscribed in a later period and that the same inscription is found on other palaces in the complex.[34][2]Standard of Cyrus the Great (Derafsh Shahbaz), founder of theAchaemenid Empire, featuring the Shahbaz (seeList of Iranian flags)
The Persian domination and kingdom in the Iranian plateau started as an extension of the Achaemenid dynasty, who expanded their earlier dominion possibly from the 9th century BC onward. The eponymous founder of the dynasty wasAchaemenes (from Old PersianHaxāmaniš). Achaemenids are "descendants of Achaemenes", asDarius the Great, the ninth king of the dynasty, traced his ancestry to him, declaring "for this reason, we are called Achaemenids". Achaemenes built the state ofParsumash in the southwest ofIran and was succeeded byTeispes, who took the title "King ofAnshan" after seizing the city Anshan and enlarging his kingdom further to includePars proper.[35] Ancient documents[36] mention that Teispes had a son calledCyrus I, who also succeeded his father as "king of Anshan". Cyrus I had a full brother whose name is recorded asAriaramnes.[8]
In 600 BC, Cyrus I was succeeded by his son,Cambyses I, who reigned until 559 BC.[4] Cyrus II "the Great" was a son of Cambyses I, who had named his son after his father, Cyrus I.[37] 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 a "mighty king" and "an Achaemenian", which according to the bulk of scholarly opinion was engraved under Darius and considered as a later forgery by Darius.[38][39] However, Cambyses II's maternal grandfather Pharnaspes is named by historianHerodotus as "an Achaemenian".[40]Xenophon's account in his Cyropædia names Cambyses's wife as Mandane and mentions Cambyses as king of Iran (ancient Persia). These agree with Cyrus's own inscriptions, as Anshan andParsa were different names for the same land. These also agree with other non-Iranian accounts, except on one point from Herodotus which states that Cambyses was not a king but a "Persian of good family".[41] However, in some other passages, Herodotus's account is wrong also on the name of the son ofChishpish, which he mentions as Cambyses but according to modern scholars, should beCyrus I.[42]
The traditional view based on archaeological research and the genealogy given in theBehistun Inscription and by Herodotus[8] holds that Cyrus the Great was an Achaemenid. However, M. Waters has suggested that Cyrus is unrelated to the Achaemenids or Darius the Great, and that his family was ofTeispid and Anshanite origin instead of Achaemenid.[43]
Cyrus was born toCambyses I, King of Anshan, and Mandane, daughter ofAstyages, King of Media, during the period of 600–599 BC.
By his own account, generally believed now to be accurate, Cyrus was preceded as king by his father Cambyses I, grandfather Cyrus I, and great-grandfather Teispes.[45] Cyrus marriedCassandane[46] who was an Achaemenian and the daughter of Pharnaspes. Cassandane bore him two sons,Cambyses II andBardiya along with three daughters,Atossa,Artystone, and Roxane.[citation needed] Cyrus and Cassandane were known to love each other very much – Cassandane said that she found it more bitter to leave Cyrus than to depart her life.[47] After her death, Cyrus insisted on public mourning throughout the kingdom.[48] TheNabonidus Chronicle states that Babylonia mourned Cassandane for six days (identified as 21–26 March 538 BC).[49] After his father's death, Cyrus inherited the Persian throne atPasargadae, which was a vassal of Astyages. The Greek historianStrabo has said that Cyrus was originally named Agradates[29] by his step-parents. It is possible that, when reuniting with his original family, following the naming customs, Cyrus's father,Cambyses I, named him Cyrus after his grandfather, who wasCyrus I.[50] There is also an account byStrabo that claimed Agradates adopted the name Cyrus after the Cyrus river nearPasargadae.[29]
Herodotus gave a mythological account of Cyrus's early life. In this account, Astyages had two prophetic dreams in which a flood, and then a series of fruit-bearing vines, emerged from his daughter Mandane's pelvis, and covered the entire kingdom. These were interpreted by his advisers as a foretelling that his grandson would one day rebel and supplant him as king. Astyages summoned Mandane, at the time pregnant with Cyrus, back toEcbatana to have the child killed. His generalHarpagus delegated the task to Mithradates, one of the shepherds of Astyages, who raised the child and passed off his stillborn son to Harpagus as the dead infant Cyrus.[51] Cyrus lived in secrecy, but when he reached the age of 10, during a childhood game, he had the son of a nobleman beaten when he refused to obey Cyrus's commands. As it was unheard of for the son of a shepherd to commit such an act, Astyages had the boy brought to his court, and interviewed him and his adoptive father. Upon the shepherd's confession, Astyages sent Cyrus back to Persia to live with his biological parents.[52] However, Astyages summoned the son of Harpagus, and in retribution, chopped him to pieces, roasted some portions while boiling others, and tricked his adviser into eating his child during a large banquet. Following the meal, Astyages's servants brought Harpagus the head, hands and feet of his son on platters, so he could realize his inadvertent cannibalism.[53]
Cyrus the Great succeeded to the throne in 559 BC[4] following his father's death; however, Cyrus was not yet an independent ruler. Like his predecessors, Cyrus had to recognizeMedian overlordship.Astyages, last king of theMedian Empire and Cyrus's grandfather, may have ruled over the majority of theAncient Near East, from theLydian frontier in the west to the lands of theParthians and Persians in the east.[citation needed]
According to theNabonidus Chronicle,Astyages launched an attack against Cyrus, "king of Ansan". According to the historian Herodotus, it is known that Astyages placedHarpagus in command of the Median army to conquer Cyrus. However, Harpagus contacted Cyrus and encouraged his revolt against Media, before eventually defecting along with several of the nobility and a portion of the army. This mutiny is confirmed by the Nabonidus Chronicle. The Chronicle suggests that the hostilities lasted for at least three years (553–550 BC), and the final battle resulted in the capture of Ecbatana. This was described in the paragraph that preceded the entry for Nabonidus's year 7, which detailed Cyrus's victory and the capture of his grandfather.[54] According to the historians Herodotus and Ctesias, Cyrus spared the life of Astyages and married his daughter, Amytis. This marriage pacified several vassals, including theBactrians,Parthians, andSaka.[55] Herodotus notes that Cyrus also subdued and incorporatedSogdia into the empire during his military campaigns of 546–539 BC.[56][57]
With Astyages out of power, all of his vassals (including many of Cyrus's relatives) were now under his command. His father's cousinArsames, who had been the king of the city-state of Parsa under theMedes, 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 a Prince or a Grand Duke than a King.[58] His son,Hystaspes, who was also Cyrus's second cousin, was then madesatrap of Parthia andPhrygia. Cyrus the Great thus united the twin Achaemenid kingdoms of Parsa and Anshan into Persia proper. Arsames lived to see his grandson become Darius the Great,Shahanshah of Persia, after the deaths of both of Cyrus's sons.[59] Cyrus's conquest of Media was merely the start of his wars.[60]
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 theNabonidus Chronicle, but this position is currently not much held.[61] The Lydians first attacked the Achaemenid Empire's city ofPteria inCappadocia. The king of LydiaCroesus besieged and captured the city enslaving its inhabitants. Meanwhile, the Persians invited the citizens ofIonia 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. TheBattle of Pteria was effectively a stalemate, with both sides suffering heavy casualties by nightfall. Croesus retreated toSardis the following morning.[62]
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 finalBattle of Thymbra between the two rulers, Harpagus advised Cyrus the Great to place hisdromedaries 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.[62] 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 which interpret that the king of Lydia was slain.[63]
Croesus on the pyre.Attic red-figureamphora, 500–490 BC, Louvre (G 197)
Before Cyrus returned to the capital,Commagene was incorporated into Persia in 546 BC.[64] Later, a Lydian namedPactyas was entrusted by Cyrus 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 Persiansatrap of Lydia, Tabalus. Cyrus sentMazares, one of his commanders, to subdue the insurrection but demanded that Pactyas be returned alive. Upon Mazares's arrival, Pactyas fled toIonia, where he had hired more mercenaries. Mazares marched his troops into theGreek country and subdued the cities ofMagnesia andPriene. The fate of Pactyas is unknown, but after capture, he was probably sent to Cyrus and put to death after being tortured.[65]
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 capturedLycia,Aeolia andCaria, 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.[66]
After the conquest of Lydia, Cyrus campaigned in the east between around 545 BC to 540 BC. Cyrus first tried toconquer Gedrosia, however he was decisively defeated and departed Gedrosia.[67] Gedrosia was most likely conquered during the reign of Darius I. After the failed attempt to conquer Gedrosia, Cyrus attacked the regions ofBactria,Arachosia,Sogdia,Saka,Chorasmia,Margiana and other provinces in the east. In 533 BC, Cyrus the Great crossed the Hindu Kush mountains and collected tribute from the Indus cities. Thus, Cyrus probably had established vassal states in western India.[68] Cyrus then returned with his army to Babylon due to the unrest taking place in and around Babylon.
By the year 540 BC, Cyrus capturedElam and its capital,Susa.[69] The Nabonidus Chronicle records that, prior to the battle(s), the king of the Neo-Babylonian Empire,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.[70] Just before October 539 BC, Cyrus fought theBattle of Opis in or near the strategic riverside city ofOpis on the Tigris, north of Babylon. The Babylonian army was routed, and on 10 October, Sippar was seized without a battle, with little to no resistance from the populace.[71] 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.[72] Nabonidus, who had retreated to Sippar following his defeat at Opis, fled to Borsippa.[73]
Around[74] 12 October,[75] Persian generalGubaru's troops entered Babylon, again without any resistance from the Babylonian armies, and detained Nabonidus.[76]Herodotus explains that to accomplish this feat, the Persians, using a basin dug earlier by the Babylonian queenNitokris to protect Babylon against Median attacks, diverted theEuphrates 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.[77] Shortly thereafter, Nabonidus returned from Borsippa and surrendered to Cyrus.[78] On 29 October, Cyrus entered the city of Babylon.[79]
Prior to Cyrus's invasion of Babylon, theNeo-Babylonian Empire had conquered many kingdoms. In addition to Babylonia, Cyrus probably incorporated its sub-national entities into his Empire, includingSyria,Judea, andArabia Petraea, although there is no direct evidence to support this assumption.[6][80]
After taking Babylon, Cyrus the Great proclaimed himself "king of Babylon, king ofSumer andAkkad, king of the four corners of the world" in the famousCyrus Cylinder, an inscription on a cylinder that was deposited in the foundations of theEsagila temple dedicated to the chief Babylonian god, Marduk. The text of the cylinder denounces Nabonidus as impious and portrays the victorious Cyrus as 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.[81]
Cyrus the Great's dominions composed the largest empire the world had ever seen to that point.[82] At the end of Cyrus's rule, the Achaemenid Empire stretched fromAsia Minor in the west to theIndus River in the east.[6]
The details of Cyrus's death vary by account.Ctesias, in hisPersica, has the longest account, which says Cyrus met his death while putting down resistance from theDerbices infantry, aided by other Scythian archers and cavalry, plusIndians and their war-elephants. According to him, this event took place northeast of the headwaters of the Syr Darya.[83]The account ofHerodotus from hisHistories provides the second-longest detail, in which Cyrus met his fate in a fierce battle with the Massagetae, a Scythian tribal confederation from the southern deserts ofKhwarezm andKyzyl Kum in the southernmost portion of theEurasian Steppe regions of modern-dayKazakhstan andUzbekistan, following the advice ofCroesus to attack them in their own territory.[84] The Massagetae were related to theScythians 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, the empressTomyris, a proposal she rejected.[citation needed]
Achaemenid soldiers (left) fighting againstScythians, 5th century BC.Cylinder seal impression (drawing).[85]
He then commenced his attempt to take Massagetae territory by force (c. 529 BC),[86] beginning by building bridges and towered war boats along his side of the riverOxus, orAmu Darya, which separated them. Sending him a warning to cease his encroachment (a warning 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.[citation needed]
The general of Tomyris's army,Spargapises, who was also her son, 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 committedsuicide 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.[84][87] However, some scholars question this version, mostly because even 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.[88]
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.[89] ArchaeologistSir Max Mallowan explains this statement by Herodotus and its connection with the four winged bas-relief figure of Cyrus the Great in the following way:[89]
Herodotus therefore, as I surmise, may have known of the close connection between this type of winged figure and the image of Iranian majesty, which he associated with a dream prognosticating the king's death before his last, fatal campaign across the Oxus.
Muhammad Dandamayev says that Persians may have taken Cyrus's body back from the Massagetae, unlike what Herodotus claimed.[6]
According to theChronicle of Michael the Syrian (AD 1166–1199) Cyrus was killed by his wife Tomyris, queen of the Massagetae (Maksata), in the 60th year of Jewish captivity.[90]
An alternative account fromXenophon'sCyropaedia contradicts the others, claiming that Cyrus died peacefully at his capital.[91] The final version of Cyrus's death comes fromBerossus, who only reports that Cyrus met his death while warring against theDahae archers northwest of the headwaters of the Syr Darya.[92]
Cyrus the Great's remains may have been interred in his capital city ofPasargadae, where today alimestone tomb (built around 540–530 BC[93]) still exists, which many believe to be his.Strabo andArrian give nearly identical descriptions of the tomb, based on the eyewitness report ofAristobulus of Cassandreia, who at the request ofAlexander the Great visited the tomb twice.[94] 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 centuries. According toPlutarch, his epitaph read:
O man, whoever you are and wherever you come from, for I know you will come, I am Cyrus who won the Persians their empire. Do not therefore begrudge me this bit of earth that covers my bones.[95]
Cuneiform evidence from Babylon proves that Cyrus died around December 530 BC,[96] and that his sonCambyses II had become king. Cambyses continued his father's policy of expansion, and capturedEgypt for the Empire, but soon died after only seven years of rule. He was succeeded either by Cyrus's other sonBardiya or an impostor posing as Bardiya, who became the sole ruler of Persia for seven months, until he was killed byDarius the Great.[97]
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 slenderest man could barely squeeze through.[98]
Within this edifice was a goldencoffin, 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.[98] 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.[98][99]
Years later, in the chaos created byAlexander the Great's invasion of Persia and after the defeat ofDarius 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.[98] 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.[100] However, Alexander admired Cyrus, from an early age reading Xenophon'sCyropaedia, which described Cyrus's heroism in battle and governance as a king and legislator.[101] Regardless, Alexander the Great ordered Aristobulus to improve the tomb's condition and restore its interior.[98] Despite his admiration for Cyrus the Great, and his attempts at renovation of his tomb, Alexander had, six years previously (330 BC), sackedPersepolis, the opulent city that Cyrus may have chosen the site for, and either ordered its burning as an act of pro-Greek propaganda or set it on fire during drunken revels.[102]
The edifice has survived the test of time, through invasions, internal divisions, successive empires, regime changes, and revolutions. The last prominent Persian figure to bring attention to the tomb wasMohammad Reza Pahlavi (Shah of Iran) the last official monarch of Persia, during hiscelebrations 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.[103] The United Nations recognizes the tomb of Cyrus the Great and Pasargadae as a UNESCOWorld Heritage site.[93]
Cyrus the Great is said in the Bible to have liberated the Jews from theBabylonian captivity to resettle and rebuildJerusalem, earning him an honored place in Judaism.
British historianCharles Freeman suggests that "In scope and extent his achievements [Cyrus] ranked far above that of the Macedonian king, Alexander, who was to demolish the [Achaemenid] empire in the 320s but fail to provide any stable alternative."[104] Cyrus has been a personal hero to many people, includingThomas Jefferson,Mohammad Reza Pahlavi, andDavid Ben-Gurion.[105]
The achievements of Cyrus the Great throughout antiquity are 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 toXenophon:[106]
And those who were subject to him, he treated with esteem and regard, as if they were his own children, while his subjects themselves respected Cyrus as their "Father" ... What other man but 'Cyrus', after having overturned an empire, ever died with the title of "The Father" from the people whom he had brought under his power? For it is plain fact that this is a name for one that bestows, rather than for one that takes away!
The Babylonians regarded him as "The Liberator", as they were offended by their previous ruler, Nabonidus, for committing sacrilege.[108]
TheBook of Ezra narrates a story of the first return of exiles in the first year of Cyrus, in which Cyrus proclaims: "All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah."(Ezra1:2)
Cyrus was distinguished equally as astatesman and as a soldier. Due in part to the political infrastructure he created, the Achaemenid Empire endured long after his death.[citation needed]
The rise of Persia under Cyrus's rule had a profound impact on the course of world history, including in forms ofIranian philosophy,literature andreligion.
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.[109][110] However, there are different opinions among scholars whether this is also the case for theSassanid Dynasty.[111]
Alexander the Great was himself infatuated with and admired Cyrus the Great, from an early age reading Xenophon'sCyropaedia, which described Cyrus's heroism in battle and governance and his abilities as a king and a legislator.[101] During his visit to Pasargadae he ordered Aristobulus to decorate the interior of the sepulchral chamber of Cyrus's tomb.[101]
Cyrus's legacy has been felt even as far away asIceland[112] and colonial America. Many of the thinkers and rulers ofClassical Antiquity as well as theRenaissance andEnlightenment era,[113] and the forefathers of the United States of America sought inspiration from Cyrus the Great through works such asCyropaedia. Thomas Jefferson, for example, owned two copies ofCyropaedia, one with parallel Greek and Latin translations on facing pages showing substantial Jefferson markings that signify the amount of influence the book has had on drafting theUnited States Declaration of Independence.[114][115][116]
According to ProfessorRichard Nelson Frye, Cyrus—whose abilities as conqueror and administrator Frye says are attested by the longevity and vigor of the Achaemenid Empire—held an almost mythic role among the Persian people "similar to that ofRomulus and Remus in Rome orMoses for the Israelites", with a story that "follows in many details the stories of hero and conquerors from elsewhere in the ancient world."[117] Frye writes, "He became the epitome of the great qualities expected of a ruler in antiquity, and he assumed heroic features as a conqueror who was tolerant and magnanimous as well as brave and daring. His personality as seen by the Greeks influenced them and Alexander the Great, and, as the tradition was transmitted by the Romans, may be considered to influence our thinking even now."[117]
Cyrus the Great (center) with his GeneralHarpagus behind him, as he receives the submission ofAstyages (18th century tapestry)
Pierre Briant wrote that given the poor information we have, "it seems quite reckless to try to reconstruct what the religion of Cyrus might have been."[119] It is also debated whether he was a practitioner ofZoroastrianism or whether Zoroastrianism only becomes involved with the imperial religion of the Achaemenid empire after him. The evidence in favor of it comes from some of the names of members of Cyrus's family, and similarities between the description of Yahweh in Isaiah 40–48 (which was after Isaiah came into contact with a Persian propagandist under Cyrus's administration who was Zoroastrian) and that of the Creator, Ahura Mazda, in theGathas.[120][121] Against the thesis is how Cyrus permitted the freedom of religion, and provided funding for the establishment of their temples and other holy sites, as well as a possible late-date for the activity of the Iranian prophetZoroaster, who founded Zoroastrianism.[122]
The policies of Cyrus with respect to treatment of minority religions are documented in many historical accounts, particularly Babylonian texts and Jewish sources.[123] Cyrus had a general policy of religious tolerance throughout his vast empire. Whether this was a new policy or the continuation of policies followed by the Babylonians and Assyrians (as Lester Grabbe maintains)[124] is disputed. 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]
Information about religion and ritual during the reign of Cyrus is also available from theCyropaedia ofXenophon, theHistories ofHerodotus, and inscriptions, though these were written in later periods and so must be used carefully.[125][126]
TheCyrus Cylinder was composed in the name of Cyrus with him as the first-person speaker. The Cylinder is highly religious and is framed around the interventions of the godMarduk. It is Marduk who is praised in the outset of the text, whose direct intervention is thought to be responsible for what happened in recent history, and it is Marduk who summons Cyrus for the purpose of righting the wrongs of his predecessor,Nabonidus.[127] Furthermore, Cyrus offers respect not only to the cult of Marduk but also to local cults.[128] One inscription fromUruk states "(Cyrus) loves Esangil and Ezida", while another fromUr mentions that he "returned the gods to their shrines". Another fromBabylon orSippar says that unlike Nabonidus, Cyrus provided proper and even increased the sacrifices for the gods.[129] Additional reliable information may come from the funerary customs around the tomb of Cyrus which indicates a privileged cult honoringMithra.[125][130] Some have also identified the figure depicted in the bas-relief fromPasargadae asMithra, further indicating the reverence of Cyrus for this deity.[131] Additional evidence further indicates the connection between Cyrus and Mithra.[132]
The treatment of theJews by Cyrus during their exile in Babylon afterNebuchadnezzar II destroyedJerusalem is reported in theBible. Cyrus is represented positively and as an agent of Yahweh, even though he is said to "not know" Yahweh (Isaiah 45:4–5).[133]
Thus saith Cyrus, king of Persia: All the kingdoms of the earth hath the LORD, 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 – the LORD, his God, be with him – let him go there. – (2 Chronicles 36:23)
This edict is also fully reproduced in theBook 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." – (Ezra6:3–5)
TheJews honored him as a dignified and righteous king. In oneBiblical passage,Isaiah refers to him asMessiah (lit.'His anointed one') (Isaiah45:1), making him the onlygentile to be so referred. Elsewhere inIsaiah, God is described as saying, "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 God Almighty." (Isaiah45:13) As the text suggests, Cyrus did ultimately release the nation of Israel from its exile without compensation or tribute. These particular passages (Isaiah 40–55, often referred to asDeutero-Isaiah) are believed by most moderncritical scholars to have been added by another author toward the end of the Babylonian exile(c. 536 BC).[135]
Josephus, the first-century Jewish historian, relates the traditional view of the Jews regarding the prediction of Cyrus in Isaiah in hisAntiquities of the Jews, book 11, chapter 1:[136]
In the first year of the reign of Cyrus, which was the seventieth from the day that our people were removed out of their own land into Babylon, God commiserated the captivity and calamity of these poor people, according as he had foretold to them by Jeremiah the prophet, before the destruction of the city, that after they had served Nebuchadnezzar and his posterity, and after they had undergone that servitude seventy years, he would restore them again to the land of their fathers, and they should build their temple, and enjoy their ancient prosperity. And these things God did afford them; for he stirred up the mind of Cyrus, and made him write this throughout all Asia: "Thus saith Cyrus the king: Since God Almighty hath appointed me to be king of the habitable earth, I believe that he is that God which the nation of the Israelites worship; for indeed he foretold my name by the prophets, and that I should build him a house at Jerusalem, in the country of Judea." This was known to Cyrus by his reading the book which Isaiah left behind him of his prophecies; for this prophet said that God had spoken thus to him in a secret vision: "My will is, that Cyrus, whom I have appointed to be king over many and great nations, send back my people to their own land, and build my temple." This was foretold by Isaiah one hundred and forty years before the temple was demolished. Accordingly, when Cyrus read this, and admired the Divine power, an earnest desire and ambition seized upon him to fulfill what was so written; so he called for the most eminent Jews that were in Babylon, and said to them, that he gave them leave to go back to their own country, and to rebuild their city Jerusalem, and the temple of God, for that he would be their assistant, and that he would write to the rulers and governors that were in the neighborhood of their country of Judea, that they should contribute to them gold and silver for the building of the temple, and besides that, beasts for their sacrifices.
While Cyrus is praised in theTanakh (Isaiah 45:1–6 andEzra 1:1–11), there was Jewish criticism of him after he was lied to by theCuthites, who wanted to halt the building of theSecond 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 ofDarius I.[137][138]
According to the Bible, it was KingArtaxerxes who was convinced to stop the construction of the temple in Jerusalem (Ezra 4:7–24).
Statue of Cyrus the Great at Olympic Park inSydney
The historical nature of this decree has been challenged. Professor Lester L Grabbe argues that there was no decree but that there was a policy that allowed exiles to return to their homelands and rebuild their temples. He also argues that the archaeology suggests that the return was a "trickle", taking place over perhaps decades, resulting in a maximum population of perhaps 30,000.[139]Philip R. Davies called the authenticity of the decree "dubious", citing Grabbe and adding that arguing against "the authenticity of Ezra 1.1–4 is J. Briend, in a paper given at the Institut Catholique de Paris on 15 December 1993, who denies that it resembles the form of an official document but reflects rather biblical prophetic idiom."[140]Mary Joan Winn Leith believes that the decree in Ezra might be authentic and along with the Cylinder that Cyrus, like earlier rulers, was through these decrees trying to gain support from those who might be strategically important, particularly those close to Egypt which he wished to conquer. She also wrote that "appeals to Marduk in the cylinder and to Yahweh in the biblical decree demonstrate the Persian tendency to co-opt local religious and political traditions in the interest of imperial control."[141]
Cyrus founded the empire as a multi-state empire governed by four capital states;Pasargadae,Babylon,Susa andEcbatana. He allowed a certain amount of regional autonomy in each state, in the form of asatrapy system. A satrapy was an administrative unit, usually organized on a geographical basis. A 'satrap' (governor) was thevassal 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.[citation needed]
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 ontribute andconscripts from the many parts of his realm.[148]
Through his military savvy, Cyrus created an organized army including theImmortals unit, consisting of 10,000 highly trained soldiers.[149] He also formed an innovativepostal system throughout the empire, based on several relay stations calledChapar Khaneh.[150]
Cyrus's conquests began a new era in the age of empire building, where a vastsuperstate, 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 invadingSeleucid dynasty during their control of Persia, and later Iranian dynasties including theParthians andSasanians.[151]
17th-century bust of Cyrus the Great inHamburg, Germany
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 PasargadaePersian Garden and a network of irrigationcanals. Pasargadae was a 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 carvedlimestone, designed to fill small basins at every 16 meters and water various types of wild and domesticflora. The design and concept of Paradisia were exceptional and have been used as a model for many ancient and modern parks, ever since.[152]
In 1658, while theProtectorate of Cromwell ruled Britain, the English physician and philosopher SirThomas Browne penned a discourse entitledThe Garden of Cyrus, in which Cyrus is depicted as an archetypal wise ruler. However, despite being featured in the title, Cyrus was not a main focus of Browne's work.[153]
"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 circum-scription. So nobly beautifying the hanging Gardens of Babylon, that he was also thought to be the authour thereof."[153]
Cyrus's standard, described as a golden eagle mounted upon a "lofty shaft", remained the official banner of the Achaemenids.[154]
The Cyrus cylinder, a contemporarycuneiform 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 (Persian:استوانه کوروش), a document in the form of a clay cylinder inscribed inAkkadiancuneiform. It had been placed in the foundations of theEsagila (the temple ofMarduk inBabylon) as afoundation deposit following the Persian conquest in 539 BC. It was discovered in 1879 and is kept today in theBritish Museum in London.[155]
The text of the cylinder denounces the deposed Babylonian kingNabonidus as impious and portrays Cyrus as pleasing to the chief godMarduk. It describes how Cyrus had improved the lives of the citizens of Babylonia,repatriated displaced peoples and restored temples and cult sanctuaries.[156] Although not mentioned specifically in the text, the repatriation of theJews from their "Babylonian captivity" has been interpreted as part of this general policy.[157]
In the 1970s, theShah of Iran adopted the Cyrus cylinder as a political symbol, using it "as a central image in his celebration of 2500 years of Iranian monarchy",[158] and asserting that it was "the first human rights charter in history".[159] This view has been disputed by some as "rather anachronistic" and tendentious,[160] as the modern concept of human rights would have been quite alien to Cyrus's contemporaries and is not mentioned by the cylinder.[161][162] The cylinder has, nonetheless, become seen as part of Iran's cultural identity.[158]
The United Nations has declared the relic to be an "ancient declaration of human rights" since 1971, approved by then Secretary General SithuU Thant, after he "was given a replica bythe sister of the Shah of Iran".[163] 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."[81] The cylinder emphasizes Cyrus's continuity with previous Babylonian rulers, asserting his virtue as a traditional Babylonian king while denigrating his predecessor.[164]
Neil MacGregor, Director of the British Museum, has stated that the cylinder was "the first attempt we know about running a society, a state with different nationalities and faiths – a new kind of statecraft."[165] He explained that "It has even been described as the first declaration of human rights, and while this was never the intention of the document – the modern concept of human rights scarcely existed in the ancient world – it has come to embody the hopes and aspirations of many."[166]
The use of the nameKuruş as a currency denomination for coinage goes back to the 6th century BC, dating to the time of theCroeseid, the world's first gold coin, originally minted by KingCroesus ofLydia. The Croeseid was latercontinued to be minted and spread in a wide geographical area by Cyrus the Great (Old Persian:𐎤𐎢𐎽𐎢𐏁Kūruš), the founder of theAchaemenid Empire, who defeated King Croesus and conquered Lydia with theBattle of Thymbra in 547 BC. Cyrus (Kūruš) made the Croeseid the standard gold coin of his vast empire, using the samelion and bull design, but with a reduced weight (8.06 grams, instead of the standard 10.7 grams of the original version issued by King Croesus) due to the need for larger amounts of these coins, for a much larger population.
His regal titles in full were The Great King, King of Persia, King of Anshan, King of Media, King of Babylon, King of Sumer and Akkad, andKing of the Four Corners of the World. TheNabonidus Chronicle notes the change in his title from "King of Anshan" to "King of Persia". Assyriologist François Vallat wrote that "When Astyages marched against Cyrus, Cyrus is called 'King of Anshan", but when Cyrus crosses theTigris on his way to Lydia, he is 'King of Persia.' The coup therefore took place between these two events."[168]
^Cyrus's date of death can be deduced from the last two references to his own reign (a tablet from Borsippa dated to 12 August and the final from Babylon 12 September 530 BC) and the first reference to the reign of his son Cambyses (a tablet from Babylon dated to 31 August and or 4 September), but an undocumented tablet from the city ofKish dates the last official reign of Cyrus to 4 December 530 BC; see R. A. Parker and W. H. Dubberstein,Babylonian Chronology 626 B.C. – A.D. 75, 1971.
^Kuraš is also attested as an Elamite name before Cyrus's lifetime.[24]
^The Biblical Archaeology Society (BAS) (24 August 2015)."Cyrus the Messiah".bib-arch.org.Archived from the original on 26 January 2015. Retrieved27 July 2015.
^The Cambridge Ancient History Vol. IV p. 42. See also: G. Buchaman Gray and D. Litt,The foundation and extension of the Persian empire, Chapter I inThe Cambridge Ancient History Vol. IV, 2nd edition, published by The University Press, 1927. p. 15. Excerpt:The administration of the empire through satrap, and much more belonging to the form or spirit of the government, was the work of Cyrus ...
^The Modern Review Volume 89. the University of Michigan. 1951.which should really be "Kurush", an Indo-aryan name (cf. "Kuru" of the Mahabharata legend). Thus Cambyses was really "Kambujiya"
^Schmitt, R. "Iranian Personal Names i.-Pre-Islamic Names".Encyclopaedia Iranica. Vol. 4.Naming the grandson after the grandfather was a common practice among Iranians.
^Visual representation of the divine and the numinous in early Achaemenid Iran: old problems, new directions; Mark A. Garrison, Trinity University, San Antonio, Texas; last revision: 3 March 2009,see page: 11Archived 26 March 2010 at theWayback Machine
^Dandamev, M. A. (1990)."Cambyses".Encyclopaedia Iranica. Encyclopaedia Iranica Foundation.ISBN0-7100-9132-X.Archived from the original on 17 November 2017. Retrieved21 September 2011.
^Antoine Simonin. (8 January 2012). "SogdianaArchived 21 April 2021 at theWayback Machine."Ancient History Encyclopedia. Retrieved 1 September 2016.
^Kirill Nourzhanov, Christian Bleuer (2013),Tajikistan: a Political and Social History, Canberra: Australian National University Press, p. 12,ISBN978-1-925021-15-8.
^The encyclopædia britannica: a dictionary of arts, sciences, literature and general information, Volume 21 edited by Hugh Chrisholm, b1911, pp. 206–07
^Kuhrt, Amélie. "Babylonia from Cyrus to Xerxes", inThe Cambridge Ancient History: Vol IV – Persia, Greece and the Western Mediterranean, pp. 112–38. Ed. John Boardman. Cambridge University Press, 1982.ISBN0-521-22804-2
^Tolini, Gauthier,Quelques éléments concernant la prise de Babylone par Cyrus, Paris. "Il est probable que des négociations s'engagèrent alors entre Cyrus et les chefs de l'armée babylonienne pour obtenir une reddition sans recourir à l'affrontement armé."p. 10Archived 8 July 2018 at theWayback Machine (PDF)
^Bealieu, Paul-Alain (1989).The Reign of Nabonidus, King of Babylon 536–539 B.C. New Haven and London: Yale University Press. p. 230.ISBN0-300-04314-7.
^The date depends on when exactly the lunar month was deemed to have begun.
^Bealieu, Paul-Alain (1989).The Reign of Nabonidus, King of Babylon 536–539 B.C. New Haven and London: Yale University Press. p. 231.ISBN0-300-04314-7.
^Xenophon,Cyropaedia VII. 7; M.A. Dandamaev, "Cyrus II", inEncyclopaedia Iranica, p. 250. See also H. Sancisi-Weerdenburg "CyropaediaArchived 17 November 2011 at theWayback Machine", inEncyclopaedia Iranica, on the reliability of Xenophon's account.
^A political history of the Achaemenid empire, By M.A. Dandamaev, Brill, 1989, p. 67.
^abUNESCO World Heritage Centre (2006)."Pasargadae".Archived from the original on 5 March 2020. Retrieved26 December 2010.
^Life of Alexander, 69, inPlutarch: The Age of Alexander, translated by Ian Scott-Kilvert (Penguin Classics, 1973), p. 326.; similar inscriptions give Arrian and Strabo.
^Cyrus's date of death can be deduced from the last reference to his own reign (a tablet from Borsippa dated to 12 Augustus 530) and the first reference to the reign of his son Cambyses (a tablet from Babylon dated to 31 August); see R.A. Parker and W.H. Dubberstein,Babylonian Chronology 626 B.C. – A.D. 75, 1971.
^Richard Nelson Frye (1963).The Heritage of Persia. World Pub. Co.
^Cyrus Kadivar (25 January 2002). "We are Awake". The Iranian.
^E. Yarshater, for example, rejects that Sassanids remembered Cyrus, whereas R. N. Frye does propose remembrance and line of continuity: See A. Sh. Shahbazi,Early Sassanians' Claim to Achaemenid Heritage, Namey-e Iran-e Bastan, Vol. 1, No. 1 pp. 61–73; M. Boyce, "The Religion of Cyrus the Great" in A. Kuhrt and H. Sancisi-Weerdenburg, eds.,Achaemenid History III. Method and Theory, Leiden, 1988, p. 30; andThe History of Ancient Iran, by Frye p. 371; and the debates in Vesta Sarkhosh Curtis, et al.The Art and Archaeology of Ancient Persia: New Light on the Parthian and Sasanian Empires, Published by I. B. Tauris in association with the British Institute of Persian Studies, 1998,ISBN1-86064-045-1, pp. 1–8, 38–51.
^Jakob Jonson: "Cyrus the Great in Icelandic epic: A literary study".Acta Iranica. 1974: 49–50
^Nadon, Christopher (2001), Xenophon's Prince: Republic and Empire in the Cyropaedia, Berkeley: UC Press,ISBN0-520-22404-3
^Crompton, Samuel Willard (2008).Cyrus the Great. New York: Chelsea House Publishers. p. 80.ISBN978-0-7910-9636-9.
^Oded Lipschitz; Manfred Oeming, eds. (2006). "The "Persian Documents" in the Book of Ezra: Are They Authentic?".Judah and the Judeans in the Persian period. Eisenbrauns. p. 542.ISBN978-1-57506-104-7.
^Goldwurm, Hersh (1982).History of the Jewish People: The Second Temple Era.ArtScroll. pp. 26, 29.ISBN0-89906-454-X.
^Schiffman, Lawrence (1991).From text to tradition: a history of Second Temple and Rabbinic Judaism. KTAV Publishing. pp. 35, 36.ISBN978-0-88125-372-6.
^Tatum, James (1994).The Search for the ancient novel. Johns Hopkins University Press. p. 342.ISBN978-0-8018-4619-9.
^Cite error: The named referencesymbols was invoked but never defined (see thehelp page).
^Sirry, Mun'im A. (2014).Scriptural polemics: the Qur'an and other religions. Oxford New York: Oxford University Press. pp. 106, 244n35.ISBN978-0-19-935936-3.
^John Curtis; Julian Reade; Dominique Collon (1995).Art and empire. The Trustees of the British Museum by British Museum Press.ISBN978-0-7141-1140-7.Archived from the original on 15 October 2021. Retrieved28 September 2020.
^H.F. Vos, "Archaeology of Mesopotamia", p. 267 inThe International Standard Bible Encyclopedia, ed. Geoffrey W. Bromiley. Wm. B. Eerdmans Publishing, 1995.ISBN0-8028-3781-6
^"The Ancient Near East, Volume I: An Anthology of Texts and Pictures". Vol. 1. Ed. James B. Pritchard. Princeton University Press, 1973.
^abBritish Museum explanatory notes, "Cyrus Cylinder": In Iran, the cylinder has appeared on coins, banknotes and stamps. Despite being a Babylonian document it has become part of Iran's cultural identity."
^Neil MacGregor, "The whole world in our hands", inArt and Cultural Heritage: Law, Policy, and Practice, pp. 383–84, ed. Barbara T. Hoffman. Cambridge University Press, 2006.ISBN0-521-85764-3
^John Curtis, Nigel Tallis, Beatrice Andre-Salvini.Forgotten Empire, p. 59. University of California Press, 2005. (restricted online copy, p. 59, atGoogle Books)
^See also Amélie Kuhrt, "Babylonia from Cyrus to Xerxes", inThe Cambridge Ancient History: Vol IV – Persia, Greece and the Western Mediterranean, p. 124. Ed. John Boardman. Cambridge University Press, 1982.ISBN0-521-22804-2
^The telegraph (16 July 2008)."Cyrus Cylinder".The Daily Telegraph. London.Archived from the original on 11 January 2022. Retrieved15 December 2010.
^Hekster, Olivier; Fowler, Richard (2005).Imaginary kings: royal images in the ancient Near East, Greece and Rome. Vol. Oriens et occidens 11. Franz Steiner Verlag. p. 33.ISBN978-3-515-08765-0.
Boardman, John, ed. (1994).The Cambridge Ancient History IV: Persia, Greece, and the Western Mediterranean, C. 525–479 B.C. Cambridge: Cambridge University Press.ISBN0-521-22804-2.
Boyce, Mary (1988)."The religion of Cyrus the Great"(PDF). In Kuhrt, A.; Sancisi-Weerdenburg, H. (eds.).Proceedings of the London 1985 Achaemenid History Workshop. pp. 15–31.
Dandamaev, M. A. (1989).A political history of the Achaemenid empire. Leiden: Brill. p. 373.ISBN90-04-09172-6.
Daryaee, Touraj (2013)."Religion of Cyrus the Great"(PDF).Cyrus the Great: An Ancient Iranian King. Afshar Publishing. pp. 25–42.
Dandamayev, Muhammad A. (1993)."Cyrus iii. Cyrus II The Great".Encyclopaedia Iranica, Vol. IV, Fasc. 7. pp. 516–521.Archived from the original on 17 November 2018. Retrieved28 September 2013.
Finkel, Irving (2013).The Cyrus Cylinder: The Great Persian Edict from Babylon. I.B. Tauris.
Frye, Richard N. (1962).The Heritage of Persia. London: Weidenfeld and Nicolson.ISBN1-56859-008-3
Gershevitch, Ilya (1985).The Cambridge History of Iran: Vol. 2; The Median and Achaemenian periods. Cambridge: Cambridge University Press.ISBN0-521-20091-1.
Moorey, P.R.S. (1991).The Biblical Lands, VI. New York: Peter Bedrick Books .ISBN0-87226-247-2
Olmstead, A. T. (1948).History of the Persian Empire [Achaemenid Period]. Chicago: University of Chicago Press.ISBN0-226-62777-2
Palou, Christine; Palou, Jean (1962).La Perse Antique. Paris: Presses Universitaires de France.
Schmitt, Rüdiger (1983)."Achaemenid dynasty".Encyclopaedia Iranica. Vol. 3. London: Routledge.Archived from the original on 3 December 2015. Retrieved21 September 2011.
Schmitt, Rüdiger (2010).CYRUS i. The Name. Routledge & Kegan Paul.
Sekunda, N.V. (2010)."Changes in Achaemenid Royal Dress". In Curtis, John; Simpson, John (eds.).The World of Achaemenid Persia: History, Art and Society in Iran and the Ancient Near East. I.B. Tauris. pp. 255–272.ISBN978-0-85771-801-3.
Stoneman, Richard (2003). "Alexander the Great in Arabic Tradition". In Panayotakis, Stelios; Zimmerman, Maaike; Keulen, Wytse (eds.).The Ancient Novel and Beyond. Brill Academic Publishers NV.ISBN978-90-04-12999-3.
Stronach, David (2010). "Solomon at Pasargadae: Some New Perspectives".Bulletin of the Asia Institute.24:1–14.JSTOR43896116.
Bengtson, Hermann.The Greeks and The Persians: From the Sixth Century to the Fourth Century. Weidenfeld & Nicolson, 1969.
Bickermann, Elias J. (September 1946). "The Edict of Cyrus in Ezra 1".Journal of Biblical Literature.65 (3):249–75.doi:10.2307/3262665.JSTOR3262665.
Cannadine, David; Price, Simon (1987).Rituals of royalty: power and ceremonial in traditional societies (1. publ. ed.). Cambridge: Cambridge University Press.ISBN0-521-33513-2.
Chavalas, Mark W., ed. (2007).The ancient Near East: historical sources in translation. Malden, MA: Blackwell.ISBN978-0-631-23580-4.
Dougherty, Raymond Philip (1929).Nabonidus and Belshazzar: A Study of the Closing Events of the Neo-Babylonian Empire. New Haven: Yale University Press.
Harmatta, J. (1971). "The Rise of the Old Persian Empire: Cyrus the Great".Acta Antiquo.19:3–15.
Irannejad, A. Mani (2022). "The Ancient Iranian Perception of Cyrus the Great".Iranian Studies.56 (2):231–253.doi:10.1017/irn.2022.54.S2CID252353659.
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.
Waters, Matt (1996)."Darius and the Achaemenid Line".Ancient History Bulletin.10. London:11–18.Archived from the original on 22 June 2021. Retrieved9 February 2020.
Waters, Matthew W. (2022).King of the world: the life of Cyrus the Great. New York, NY: Oxford University Press.ISBN978-0-19-092717-2.
Wiesehöfer, Josef (1996).Ancient Persia: from 550 BC to 650 AD. Azizeh Azodi, trans. London: I. B. Tauris.ISBN1-85043-999-0.
Cyrus CylinderArchived 22 July 2017 at theWayback Machine 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.
_(cropped).jpg)
.jpg)
-Cropped.jpg)
