to by personal intercourse, and I wish to instruct you plainly that you are wrong in mistrusting us.  The first and weightiest reason is that the oaths, which we took in the sight of heaven, are a barrier to mutual hostility.  I envy not the man whose conscience tells him that he has disregarded these!  For in a war with heaven, by what swiftness of foot can a man escape?—­in what quarter find refuge?—­in what darkness slink away and be hid?—­to what strong fortress scale and be out of reach?  Are not all things in all ways subject to the gods? is not their lordship over all alike outspread?  As touching the gods, therefore, and our oaths, that is how I view this matter.  To their safe keeping we consigned the friendship which we solemnly contracted.  But turning to matters human, you I look upon as our greatest blessing in this present time.  With you every path is plain to us, every river passable, and of provisions we shall know no stint.  But without you, all our way is through darkness; for we known nothing concerning it, every river will be an obstacle, each multitude a terror; but, worst terror of all, the vast wilderness, so full of endless perplexity.  Nay, if in a fit of madness we murdered you, what then? in slaying our benefactor should we not have challenged to enter the lists against us a more formidable antagonist in the king himself?  Let me tell you, how many high hopes I should rob myself of, were I to take in hand to do you mischief.

[1] The Greater Zab, which flows into the Tigris near a town now
    called Senn, with which most travellers identify Caenae.

“I coveted the friendship of Cyrus; I believed him to be abler than any man of his day to benefit those whom he chose; but to-day I look and, behold, it is you who are in his place; the power which belonged 11 to Cyrus and his territory are yours now.  You have them, and your own satrapy besides, safe and sound; while the king’s power, which was a thorn in the side of Cyrus, is your support.  This being so, it would be madness not to wish to be your friend.  But I will go further and state to you the reasons of my confidence, that you on your side will desire our friendship.  I know that the Mysians are a cause of trouble to you, and I flatter myself that with my present force I could render them humbly obedient to you.  This applies to the Pisidians also; and I am told there are many other such tribes besides.  I think I can deal with them all; they shall cease from being a constant disturbance to your peace and prosperity.  Then there are the Egyptians[2].  I know your anger against them to-day is very great.  Nor can I see what better force you will find to help you in chastising them than this which marches at my back to-day.  Again, if you seek the friendship of any of your neighbours round, there shall be no friend so great as you; if any one annoys you, with us as your faithful servitors you shall belord it over him; and such service we will render you, not