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Cyrus is responsible for creating the largest empire maybe ever seen in human history. Cyrus the Great was very deserving of the title the Great. Listen to this video of how Cyrus used what he learned while conquering numerous lands to enhance his own kingdom and architecture. Cyrus was also responsible for introducing human rights for the first time in human history, documented on the Cyrus Cylinder.

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Shown below is a depiction of the great size of the Persian Empire. The length it stretched was from Egypt to the black sea and from the Aegean Sea to the outer edges of India. Has there ever been a larger empire in human history?

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108-119 (Ctrl + F)
This legend written by Herodotus is about how Cyrus the Great becomes the great ruler he was. As the king of Medes, Astyages had a vision that the womb of his daughter sprouted a vine which covered all of Asia. This was determined to mean that the child in the womb would replace Astyages as king. Astyages fearing this had his most trusted mede dispose of the child. This man named Harpagus decided to have a herdsman take the child and bury him in the mountain and when the herdsman returned home with the child, his pregnant wife had a child which died. The herdsman then placed the dead child in place of Cyrus and raised the boy as his own. Cyrus would then grow up and at the age of 10 was declared king among the boys he played with but soon one of his "subjects" disobeyed him and the supposed king ordered the others to hold him down and Cyrus expressed his displeasure. Word got to Astyages who ended up finding out what his most faithful Mede did and fed Harpagus' son to him during a feast. All in all this story does a great job of portraying Cyrus the Great in how his destiny was determined and no matter who try to thwart him, they would not be successful, not even the very king Cyrus would replace. Has there ever been a person in history as destined for greatness as Cyrus the Great?

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The History of Herodotus - Volume 1 by Herodotus

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Free kindle book and epub digitized and proofread by Project Gutenberg.

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This slab showing the head of a Persian guard exemplifies why the Persian army was so successful in battle. The guard has a bow resting on his shoulder, which all of Persian boys were quickly taught at a young age and archery was an integral part of the Persian War force.

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The Metropolitan Museum of Art, i.e. The Met Museum

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Head of a Persian guard | Achaemenid | Achaemenid | The Met

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Before 1931, E. Sassoon, Paris; 1931, purchased by Joseph Brummer half interest from E. Sassoon, Paris; 1933, Joseph Brummer bought Sassoon's half; 1949, purchased by Hagop Kevorkian from the auction sale of the Estate of the late Joseph Brummer, Parke-Bernet Galleries, New York, May 11-14, 1949, no

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The Persians were known for their metal work and these coins are a perfect example. The front of the coin looks to have some king as he has a crown, with a bow (Again highlighting the importance of archery) and staff in hand, on it suggesting these coins were used during his reign.

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This overhead view of Persepolis gives an idea of how large the city was and how large each king's palace was in comparison to each other as well the layout of the city. Xerxes has two palaces, the Great palace of Xerxes and the Palace of Xerxes, both of which were larger than his predecessor Darius 1.

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This gold disc which has a lion's head with an open roaring mouth is another example of the exceptional metal work of the Persians. The lion, which was a part of the griffin, is a motif for power and strength which the persians prided themselves on.

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Another example of the Persian's incredible metal work this plaque has two griffin's which were the symbol of Persepolis, the capital of Persia

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The Metropolitan Museum of Art, i.e. The Met Museum

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Plaque with horned lion-griffins | Achaemenid | Achaemenid | The Met

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In the sixth century B.C., under the leadership of Cyrus the Great, the Persians established themselves at the head of an empire that would eventually extend from eastern Europe and Egypt to India. The Achaemenid Period is well documented by the descriptions of Greek and Old Testament writers and by abundant archaeological remains.

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This cylinder was written for Cyrus the Great after he and the Persians took Babylon from Nabonidus. A chunk is missing out of it making it incomplete however there is still value to be found with what is inscribed on the artifact. Nabonidus demanded that there be no cult following of the god Marduk and because of this, Marduk found Cyrus to be the new rightful leader of Babylon in which Cyrus then captures and makes Babylon a part of the Persian empire. What is really interesting about this artifact is it introduces for the first time in human history the idea of human rights in which Cyrus freed slaves "from their servitude" (line 26). Some have argued that this should not be taken literally and should be viewed as propaganda. In this link there is a short video along with the text of the cylinder translated, do you think Cyrus the Great was just spreading propaganda?

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The Cyrus Cylinder is a document issued by Cyrus the Great, consisting of a cylinder of clay inscribed in Akkadian cuneiform script. The cylinder was created in 539 BCE, surely by order of Cyrus the Great, when he took Babylon from Nabonidus, ending the Neo-Babylonian empire. This document is clearly propaganda, praising the Achemenid ruler Cyrus and treating Nabonidus like an impious and bad king.

The text can be divided in two parts:

Lines 1 to 18 tell a story of Cyrus' deeds in the third person : the document tells of Nabonidus, the last Babylonian king, who is said to have forbidden the cult of Marduk among others, and to have oppressed his subjects. Consequently, the subjects made complaints to the gods, and Marduk found Cyrus in order to make him the world's ruler. All the inhabitants of his new empire then became very happy to see him as their new king.

In the second part, Cyrus speaks in the first person. He begin with his titles, and continues saying that he took care of the Marduk's cult at Babylon, and that he had "allowed them to find rest from their exhaustion, their servitude". He also tells that lots of kings bring to him levies, and that he restored the cults in all the former kingdoms which are now part of his, and that he released the former deported persons.

Different readings of this document can be and have been made:

Formerly some specialized historians took the text as a testimony close to reality, but today this interpretation is mostly out of use.

Some others see in this document a confirmation of the Bible in its historicity, with Marduk assimilated to Yahve. In fact in the Bible Cyrus is shown as Yahve's object, who give to him the power to create his kingdom and the will to release captive Jews and help them to rebuild their temple. In fact the cylinder shows Cyrus saying: "the gods who dwelt there I returned to their home and let them move into an eternal dwelling. All their people I collected and brought them back to their homes," (line 32) which could be the confirmation of releasing captive Jews, even if these are not named in the text. One thing is clear: Cyrus chose to show that he has one powerful God at his side, Marduk, who gives him the legitimacy to overthrow Nabonidus and conquer his empire.

Many historians today agree that this document is propaganda, in which Nabonidus is treated worse than he was, using for this false portrayal the Marduk cultists' anger against the last Babylonian king.

A recent current theory is to understand the Cyrus Cylinder as the first charter of human rights. This interpretation began when, in 1971 CE at the 2500th birthday of the Persian monarchy, the Shah Mohammed Reza Pahlavi made Cyrus the Great a key figure in government ideology, in order to establish a pre-Islamic legitimacy of his government. The same year, his dynasty offered a replica of the Cyrus Cylinder to the United Nations, with an English "translation" that is largely truncated and manipulated in order to show that Cyrus made the first charter of human rights.

The problem is that this latter translation is largely diffused by the UN and on the web, contributing to this idea, while speaking of human rights or charter is an anachronism. In fact Cyrus had effectively made a policy of tolerance in some minor points, especially regarding the cults, and this policy was continued by his successors over 200 years after. But taking "(...) find rest (...) from their servitude (...)" (L.26) as an abolition of slavery, for example, is a total anachronism, as the existence of multiple kinds of slaves during Achemenid rule proves. We surely should understand these tolerance policies more as a way to quickly associate new subjects in his empire, in order to have the least troubles possible therein.

Here is the more recent translation by Irving Finkel, Assistant Keeper, Department of the Middle East, British Museum ( source):

1. [When ... Mar]duk, king of the whole of heaven and earth, the ....... who, in his ..., lays waste his.......

2. [........................................................................] broad? in intelligence, ...... who inspects (?) the wor]ld quarters (regions)

3. [.................................................................] his [first]born (=Belshazzar), a low person, was put in charge of his country,

4. but [..................................................................................] he set [a (...) counter]feit over them.

5. He ma[de] a counterfeit of Esagil, [and ...............]... for Ur and the rest of the cult-cities.

6. Rites inappropriate to them, [impure] fo[od-offerings ..........................................................] disrespectful [...] were daily gabbled, and, as an insult,

7. he brought the daily offerings to a halt; he inter[fered with the rites and] instituted [.......] within the sanctuaries. In his mind, reverential fear of Marduk, king of the gods, came to an end.

8. He did yet more evil to his city every day; ... his [people ...................], he brought ruin on them all by a yoke without relief.

9. Enlil-of-the-gods became extremely angry at their complaints, and [...] their territory. The gods who lived within them left their shrines,

10. angry that he had made (them) enter into Shuanna (Babylon). Ex[alted Marduk, Enlil-of-the-Go]ds, relented. He changed his mind about all the settlements whose sanctuaries were in ruins,

11. and the population of the land of Sumer and Akkad who had become like corpses, and took pity on them. He inspected and checked all the countries,

12. seeking for the upright king of his choice. He took the hand of Cyrus, king of the city of Anshan, and called him by his name, proclaiming him aloud for the kingship over all of everything.

13. He made the land of Guti and all the Median troops prostrate themselves at his feet, while he shepherded in justice and righteousness the black-headed people

14. whom he had put under his care. Marduk, the great lord, who nurtures his people, saw with pleasure his fine deeds and true heart,

15. and ordered that he should go to Babylon. He had him take the road to Tintir (Babylon), and, like a friend and companion, he walked at his side.

16. His vast troops whose number, like the water in a river, could not be counted, were marching fully-armed at his side.

17. He had him enter without fighting or battle right into Shuanna; he saved his city Babylon from hardship. He handed over to him Nabonidus, the king who did not fear him.

18. All the people of Tintir, of all Sumer and Akkad, nobles and governors, bowed down before him and kissed his feet, rejoicing over his kingship and their faces shone.

19. The lord through whose help all were rescued from death and who saved them all from distress and hardship, they blessed him sweetly and praised his name.

20. I am Cyrus, king of the universe, the great king, the powerful king, king of Babylon, king of Sumer and Akkad, king of the four quarters of the world,

21. son of Cambyses, the great king, king of the city of Anshan, grandson of Cyrus, the great king, ki[ng of the ci]ty of Anshan, descendant of Teispes, the great king, king of the city of Anshan,

22. the perpetual seed of kingship, whose reign Bel (Marduk)and Nabu love, and with whose kingship, to their joy, they concern themselves. When I went as harbinger of peace i[nt]o Babylon

23. I founded my sovereign residence within the palace amid celebration and rejoicing. Marduk, the great lord, bestowed on me as my destiny the great magnanimity of one who loves Babylon, and I every day sought him out in awe.

24. My vast troops were marching peaceably in Babylon, and the whole of [Sumer] and Akkad had nothing to fear.

25. I sought the safety of the city of Babylon and all its sanctuaries. As for the population of Babylon [..., w]ho as if without div[ine intention] had endured a yoke not decreed for them,

26. I soothed their weariness; I freed them from their bonds(?). Marduk, the great lord, rejoiced at [my good] deeds,

27. and he pronounced a sweet blessing over me, Cyrus, the king who fears him, and over Cambyses, the son [my] issue, [and over] my all my troops,

28. that we might live happily in his presence, in well-being. At his exalted command, all kings who sit on thrones,

29. from every quarter, from the Upper Sea to the Lower Sea, those who inhabit [remote distric]ts (and) the kings of the land of Amurru who live in tents, all of them,

30. brought their weighty tribute into Shuanna, and kissed my feet. From [Shuanna] I sent back to their places to the city of Ashur and Susa,

31. Akkad, the land of Eshnunna, the city of Zamban, the city of Meturnu, Der, as far as the border of the land of Guti - the sanctuaries across the river Tigris - whose shrines had earlier become dilapidated,

32. the gods who lived therein, and made permanent sanctuaries for them. I collected together all of their people and returned them to their settlements,

33. and the gods of the land of Sumer and Akkad which Nabonidus - to the fury of the lord of the gods - had brought into Shuanna, at the command of Marduk, the great lord,

34. I returned them unharmed to their cells, in the sanctuaries that make them happy. May all the gods that I returned to their sanctuaries,

35. every day before Bel and Nabu, ask for a long life for me, and mention my good deeds, and say to Marduk, my lord, this: "Cyrus, the king who fears you, and Cambyses his son,

36. may they be the provisioners of our shrines until distant (?) days, and the population of Babylon call blessings on my kingship. I have enabled all the lands to live in peace."

37. Every day I increased by [... ge]ese, two ducks and ten pigeons the [former offerings] of geese, ducks and pigeons.

38. I strove to strengthen the defences of the wall Imgur-Enlil, the great wall of Babylon,

39. and [I completed] the quay of baked brick on the bank of the moat which an earlier king had bu[ilt but not com]pleted its work.

40. [I ...... which did not surround the city] outside, which no earlier king had built, his workforce, the levee [from his land, in/int]o Shuanna.

41. [... ......................................................................with bitum]en and baked brick I built anew, and [completed] its [work].

42. [..............................................................] great [doors of cedar wood] with bronze cladding,

43. [and I installed] all their doors, threshold slabs and door fittings with copper parts. [..........................]. I saw within it an inscription of Ashurbanipal, a king who preceded me;

44. [...................................................] in its place. May Marduk, the great lord, present to me as a gift a long life and the fullness of age,

45. [a secure throne and an enduring rei]gn, [and may I ...... in] your heart forever.
a. [Written and check]ed [from a...]; (this) tablet (is) of
b. Qishti-Marduk, son of [...].

Lines 1-2, and 44-5 are restored on the basis of two clay fragments from a Late Babylonian tablet, inscribed with text which duplicates that of the Cyrus Cylinder.

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The Cyrus Cylinder is a document issued by Cyrus the Great, consisting of a cylinder of clay inscribed in Akkadian cuneiform script. The cylinder was created in 539 BCE, surely by order of Cyrus the Great, when he took Babylon from Nabonidus, ending the Neo-Babylonian empire.

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These statues, which became common in the Late Period, show the subject holding an image of a deity. In this example, Horwedja the finance officer for Darius 1 is holding an image of the god Ptah of Memphis. Horwedja was able to afford this due to his rank as financial officer and thanks to the rule of Darius 1, Egypt flourish as well as its art.

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Description

Naophorous (naos.bearing) statues show the subject holding a naos, or shrine, containing an image of a deity, in this case the god Ptah of Memphis. These statues were very popular during the Late Period. Almost invariably they are of hard stone, made to last for eternity. As finance officer under Darius I, Horwedja was in a good position to afford such a monument. Darius I was the second Persian king to rule over Egypt and the only one who seems to have had a genuine appreciation of the country. Egypt prospered under his rule, and the arts flourished.

The Cleveland Museum of Art. Handbook of the Cleveland Museum of Art/1966. Cleveland, OH: The Cleveland Museum of Art, 1966. Reproduced: p. 6 archive.org

The Cleveland Museum of Art. Handbook of the Cleveland Museum of Art/1969. Cleveland, OH: The Cleveland Museum of Art, 1969. Reproduced: p. 6 archive.org

The Cleveland Museum of Art. Handbook of the Cleveland Museum of Art/1978. Cleveland, OH: The Cleveland Museum of Art, 1978. Reproduced: p. 16 archive.org

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Naophorous Statue of the Finance Officer and Overseer of Fields, Horwedja

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Naophorous (naos.bearing) statues show the subject holding a naos, or shrine, containing an image of a deity, in this case the god Ptah of Memphis. These statues were very popular during the Late Period. Almost invariably they are of hard stone, made to last for eternity.

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This battle was a pivotal part of Persian history. The battle takes place in 480 BCE when Xerxes, the king of Persia at the time, marched throughout all of greece capturing city after city while the Greeks kept falling back until the eventually left Athens unprotected and put their hundreds of war ships in the straits of Salamis. Their idea was that while they were outnumbered, their ships were able to move more smoothly and quickly while the Persian ships would struggle with the narrowness of the straits. They were correct and were able to beat the Persian Army. This is such an important battle for Persia because while they were unable to win, this fueled further anger and desperation from the Persians to capture and control Greece. Also after this fight, the Greeks banished Themistocles, an Athenian general who led the Greeks during the battle, from Greece for his arousal of hostility of the Spartans. He then went to Persia to pledge his alliance to the very king he beat in the battle of Salamis.

Mathisen, R. W., & Mathisen, R. W. (2017). Sources for Ancient Mediterranean civilizations: Texts, maps and images. New York: Oxford University Press.

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This drinking vessel was popular among the the Medes but when the king of Persia, Cyrus the Great, conquered the Medes this drinking vessel was adopted by the Persians.

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To request more information about this object, study images, or bibliography, contact the Ingalls Library Reference Desk.

The information about this object, including provenance information, is based on historic information and may not be currently accurate or complete. Research on objects is an ongoing process, but the information about this object may not reflect the most current information available to CMA. If you notice a mistake or have additional information about this object, please email collectionsdata@clevelandart.org.

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To request more information about this object, study images, or bibliography, contact the Ingalls Library Reference Desk. The information about this object, including provenance information, is based on historic information and may not be currently accurate or complete. Research on objects is an ongoing process, but the information about this object may not reflect the most current information available to CMA.

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These bowls, as well as sometimes plates, were continued from a tradition that began in the Assyrian Empire. These items were exchanged as royal gifts and their value placed on the weight and the metal from which they were made

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The Metropolitan Museum of Art, i.e. The Met Museum

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Fluted bowl | Achaemenid | Achaemenid | The Met

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In the sixth century B.C., under the leadership of Cyrus the Great (r. 538-530 B.C.), the Achaemenid Persian dynasty overthrew Median kings and established an empire that would eventually extend from eastern Europe and Egypt to India. Achaemenid rulers included such famed kings as Cyrus, Darius I (r.