Thalia   

was happening. Instantly perceiving their danger, they both flew to
arms; one had just time to seize his bow, the other got hold of his
lance; when straightway the fight began. The one whose weapon was
the bow found it of no service at all; the foe was too near, and the
combat too close to allow of his using it. But the other made a
stout defence with his lance, wounding two of the seven, Aspathines in
the leg, and Intaphernes in the eye. This wound did not kill
Intaphernes, but it cost him the sight of that eye. The other Magus,
when he found his bow of no avail, fled into a chamber which opened
out into the apartment of the males, intending to shut to the doors.
But two of the seven entered the room with him, Darius and Gobryas.
Gobryas seized the Magus and grappled with him, while Darius stood
over them, not knowing what to do; for it was dark, and he was
afraid that if he struck a blow he might kill Gobryas. Then Gobyras,
when he perceived that Darius stood doing nothing, asked him, "why his
hand was idle?" "I fear to hurt thee," he answered. "Fear not," said
Gobryas; "strike, though it be through both." Darius did as he
desired, drove his dagger home, and by good hap killed the Magus.
Thus were the Magi slain; and the seven, cutting off both the
heads, and leaving their own wounded in the palace, partly because
they were disabled, and partly to guard the citadel, went forth from
the gates with the heads in their hands, shouting and making an
uproar. They called out to all the Persians whom they met, and told
them what had happened, showing them the heads of the Magi, while at
the same time they slew every Magus who fell in their way. Then the
Persians, when they knew what the seven had done, and understood the
fraud of the Magi, thought it but just to follow the example set them,
and, drawing their daggers, they killed the Magi wherever they could
find any. Such was their fury, that, unless night had closed in, not a
single Magus would have been left alive. The Persians observe this day
with one accord, and keep it more strictly than any other in the whole
year. It is then that they hold the great festival, which they call
the Magophonia. No Magus may show himself abroad during the whole time
that the feast lasts; but all must remain at home the entire day.
And now when five days were gone, and the hubbub had settled down,
the conspirators met together to consult about the situation of
affairs. At this meeting speeches were made, to which many of the
Greeks give no credence, but they were made nevertheless. Otanes
recommended that the management of public affairs should be
entrusted to the whole nation. "To me," he said, "it seems
advisable, that we should no longer have a single man to rule over
us- the rule of one is neither good nor pleasant. Ye cannot have
forgotten to what lengths Cambyses went in his haughty tyranny, and
the haughtiness of the Magi ye have yourselves experienced. How indeed
is it possible that monarchy should be a well-adjusted thing, when
it allows a man to do as he likes without being answerable? Such
licence is enough to stir strange and unwonted thoughts in the heart
of the worthiest of men. Give a person this power, and straightway his
manifold good things puff him up with pride, while envy is so
natural to human kind that it cannot but arise in him. But pride and
envy together include all wickedness- both of them leading on to deeds
of savage violence. True it is that kings, possessing as they do all
that heart can desire, ought to be void of envy; but the contrary is
seen in their conduct towards the citizens. They are jealous of the
most virtuous among their subjects, and wish their death; while they
take delight in the meanest and basest, being ever ready to listen
to the tales of slanderers. A king, besides, is beyond all other men
inconsistent with himself. Pay him court in moderation, and he is
angry because you do not show him more profound respect- show him
profound respect, and he is offended again, because (as he says) you
fawn on him. But the worst of all is, that he sets aside the laws of
the land, puts men to death without trial, and subjects women to
violence. The rule of the many, on the other hand, has, in the first
place, the fairest of names, to wit, isonomy; and further it is free